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Constitution for ISKCON As It Is - Article 8
BY: SUN EDITORS
Aug 10, 2017 CANADA (SUN)
ARTICLE 8 - GURU-TATTVA
8.1 Connecting to the Pure Sampradaya
8.1.1 The Brahma-Madhva-Gaudiya Vaisnava Sampradaya, like all bona fide Vaisnava
sampradayas, has at its foundation a unique, pure, unalloyed siddhanta which has
been preserved and passed on since the Sampradaya's inception, without
adulteration.
8.1.2 The pure siddhanta is passed down through disciplic succession, and is delivered by
various means: through the preaching of the Sampradaya Acaryas (the topmost
members of the disciplic succession) and through the bona fide spiritual masters who
are following them (diksa, siksa and vartma-pradarsika); through the Book
Bhagavat (Sri Krsna, the Absolute Truth embodied in sastra); and through Caitya
Guru (paramatma).
8.1.3 The pure siddhanta is completely transcendental and cannot be restricted by
circumstances or formalities within this material world. Regardless of the
circumstances of initiation, whoever is preaching and living this pure siddhanta
should be recognized and worshipped as a bona fide spiritual master in our Sampradaya.
8.1.4 In accordance with sastra, ideally one gets diksa initiation from a bona fide guru in
disciplic succession.
8.1.5 In the event Caitya Guru does not arrange for one to get diksa initiation in this
lifetime, one can still get directly connected to the pure sampradaya through Caitya
Guru; through Book Bhagavat; through the preaching of the Sampradaya
Acaryas, and in particular through the vani of His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada, the most recent manifestation of the pure sampradaya, 32nd
on the list of topmost members of the Gaudiya Vaisnava disciplic succession going
back to Lord Brahma; and through the siksa instruction of those bona fide spiritual
masters who are following in this disciplic succession, delivering pure siddhanta.
8.1.5.1 Being connected to the pure sampradaya through any of these means is a
form of initiation. However, none of these means of connection to the
sampradaya shall be misconstrued as being diksa initiation.
8.1.5.2 One cannot become a diksa disciple of His Divine Grace by engaging in a
post-samadhi ritvik diksa religious ceremony.
8.2 Caitya Guru
8.2.1 "He [Krsna] helps us from within as Caitya Guru, and He expands Himself
externally as Siksa Guru (as instructor) and Diksa Guru (initiator). So, the principle
is that whatever you are instructed by the Caitya Guru internally may be confirmed
by the instructor or initiator externally. Then your progress will be complete." [44]
8.2.2 Caitya Guru directs the sincere seeker to the Book Bhagavat or other means by
which transcendental knowledge is transmitted through a bona fide via medium.
The Sampradaya Acaryas have facilitated caitya-guru by producing transcendental
literatures. By reading sastra and hearing from Book Bhagavat, one begins to
develop faith. Caitya Guru recognizes the sincerity of the seeker and directs his
path, thus one finds their way to vartma-pradarsika-guru or enters the community of
devotees and comes into relationship with the siksa-guru, and eventually with diksa-
guru. There are no hard and fast rules about the ordering of events − Sri Krsna
works with the individual seeker in whatever way He sees fit, arranging for the
transmission of transcendental knowledge, divya-jnanam.
8.3 Book Bhagavat
8.3.1 "In my books the philosophy of Krishna Consciousness is explained fully so if there
is anything you do not understand, then you simply have to read again and again. By
reading daily the knowledge will be revealed to you and by this process your
spiritual life will develop." [45]
"Human reason fails to understand how by serving the devotee bhagavata or the
book bhagavat one gets gradual promotion on the path of devotion. But, actually,
these are facts…" [46]
8.3.2 By way of bhagavad-vidhi initiation, connection to the pure sampradaya is available
to the sincere seeker through book bhagavat. This connection does not prevent the
seeker from accepting pancaratriki-vidhi initiation from a bona fide diksa-guru who
manifests sometime thereafter. One may accept both bhagavad-vidhi and pancaratriki-vidhi initiation.
8.3.3 The process of bhagavad-vidhi, chanting the Holy Name and hearing from Book
Bhagavat, is best engaged within the system established by His Divine Grace, wherein the seeker is supported in his spiritual pursuits in the temple environment,
having the benefit of association (sadhu-sanga), and receiving siksa training, which
eventually leads to diksa initiation.
8.3.4 His Divine Grace's books are meant to be read, and advanced followers are also
meant to preach from the books. The importance of preaching and training shall not
be minimized or discouraged by the general instruction, 'just read the books'.
8.4 Vartma-pradarsaka Guru
8.4.1 "The spiritual master who first gives information about spiritual life is called the
vartma-pradarsaka-guru… The word guru is equally applicable to the vartma-
pradarsaka-guru, siksa-guru and diksa-guru." [47]
This guru is generally considered to be the first person who, by the arrangement of
caitya-guru, offers spiritual assistance to the inquiring seeker by introducing them
to Krsna consciousness, giving them a book, introducing them to the devotees or
directing them to the temple. One's relationship with vartma-pradarsaka-guru is
typically informal, and lasts as long as mutually agreeable. While there is not a deep
commitment in one's relationship with vartma-pradarsaka it can evolve into a siksa-guru relationship.
8.5 Siksa Guru
8.5.1 "So Krishna is within as caitya-guru, and when we are serious, He comes out as the
spiritual master. Siksa-guru, diksa-guru. So there is no difference between siksa-
guru and diksa-guru and Krishna. Krishna manifests Himself externally as siksa-
guru and diksa-guru." [48]
8.5.2 Siksa and diksa Non-different:
"The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and the instructing spiritual master. They are identical because both of them are phenomenal manifestations of the Supreme Truth." [49]
"There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service." [50]
8.5.3 Distinctions between siksa and diksa and Qualifications of siksa-guru:
Although sastra clearly states that diksa-guru and siksa-guru are non-different,
sastra also provides various distinctions, including the fact that diksa and siksa have
different dealings, and that while one is encouraged to take diksa rom a maha-
bhagavata, bona fide siksa-gurus are not always liberated:
"The initiating and instructing spiritual masters are equal and identical manifestations of Krsna, although they have different dealings." [51]
"Sometimes a diksa guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the siksa-guru." [52]
"The guru [sarva-yajnesu diksitah] must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class... When one has attained the topmost position of maha-bhagavata, he is to be accepted as guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru." [53]
"There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions." [50]
"Srila Krsnadasa Kaviraja Gosvami states that the instructing spiritual master is a bona fide representative of Sri Krishna. Sri Krishna Himself teaches us as the instructing spiritual master from within and without. From within, He teaches as Paramatma, our constant companion, and from without He teaches from the Bhagavad-gita as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding." [50]
8.5.4 Progression from siksa to diksa-guru:
Both the disciple accepting instruction from a siksa-guru and the siksa-guru himself
may progress: the disciple progresses to taking diksa initiation, and the guru may progress from serving as instructing guru to serving as initiating guru:
"Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on." [54]
"It is the duty of the siksa guru or diksa guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa guru and diksa guru, and generally the siksa gurulater on becomes the diksa guru." [55]
8.5.4.1 In the event a siksa disciple has advanced beyond the siksa-guru's ability to
provide progressively advanced spiritual instruction to the disciple, the
siksa-guru should turn the disciple over to a siksa or diksa-guru who can
continue to offer advanced instruction.
8.5.5 Emphasis on Siksa
8.5.5.1 Following the mood of the most recent Sampradaya Acaryas, Members
shall discourage misplaced emphasis on diksa-initiation over and above
siksa, i.e., emphasis on diksa as the only means of being connected to the
pure sampradaya.
8.5.5.2 Members shall encourage an emphasis on siksa instruction, cultivated in an
environment of preaching and training according to the instructions of His
Divine Grace. Those who are qualified to act as siksa-guru shall be
encouraged to actively serve in that capacity.
8.5.6 Regulation and Oversight of Siksa
8.5.6.1 Although the Society shall in no way impede the arrangements of Caitya
Guru by asserting a determination of who is qualified to serve as siksa-guru,
the Society shall encourage Member siksa-gurus to perform the duties of
guru in bona fide fashion, according to sastra and the standards and
instructions set forth by His Divine Grace. As public figures and spiritual
leaders within the Society, siksa-gurus operating within the Society shall be
held to the highest scrutiny of the Members, who shall not be intimidated or
discouraged from pointing out what appear to be indiscretions in the way
siksa-gurus conduct themselves.
8.5.6.2 "Actually, you have only one Spiritual Master, who initiates you, just as
you have only one father. But every Vaisnava should be treated as prabhu,
master, higher than me, and in this sense, if I learn from him, he may be
regarded as guru. It is not that I disobey my real Spiritual Master and call
someone else as Spiritual Master. That is wrong. It is only that I can call
Spiritual Master someone who is teaching me purely what my initiating
Spiritual Master has taught." [56]
8.5.7 Concept of 'Maha-siksa'
8.5.7.1 His Divine Grace gave diksa initiation to many disciples during his
manifest lila, and these individuals alone are his diksa disciples. As the
uttama-adhikari, maha-bhagavata Founder-Acarya, His Divine Grace Srila
Prabhupada, directly and personally during his manifest lila served as siksa-
guru for all his other sincere followers. Following his acceptance of maha-
samadhi, His Divine Grace continues to serve as eternal diksa-guru to his
initiated disciples, and serves as Book Bhagavat for all other sincere
followers.
8.5.7.2 The contrived categorization of His Divine Grace as 'maha-siksa' of all
followers is rejected, as the concept has no basis in sastra. It does not
properly describe His Divine Grace's post-samadhi relationship with his
diksa disciples, nor does it describe his relationship with his grand-disciples.
The term or concept 'maha-siksa' shall not be employed by Members of the
Society, and particularly diksa-guru Members, to suggest that 'maha-siksa'
is synonymous with book bhagavata or that 'maha-siksa' somehow eclipses
the role and responsibilities the diksa-guru has for his own disciples. The
burden of training, and the karmic burden for disciples shall be understood
to rest directly upon the diksa-guru himself, and not upon the so-called
'maha-siksa', His Divine Grace.
(To be continued…)
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