A Closer Look at Siksa-Guru
BY: KAILASA CANDRA DASA
Nov 21, USA (SUN) — Identical/No Difference/Equally Applicable.
“The initiating and instructing spiritual masters are equal and identical manifestations of Krsna, although they have different dealings.”
Caitanya-caritamrita Adi 1.34, purport (emphases added).
“Therefore, there is no difference between siksa-guru and diksa-guru . . .” Room conversation in Bhubanesva on Jan. 31, 1977 (emphasis added).
“According to sastric injunctions, there is no difference between siksa-guru and diksa-guru, and generally the siksa-guru later on becomes the diksa-guru.” Srimad-bhagavatam 4.12.32, purport (emphasis added).
tad vijnanartham sa gurum evabhigacchet
samit-panih srotriyam brahma-nistham
Mundaka Upanisad 1.2.12
The siksa-guru is on the same platform of realization as the diksa-guru, and therefore they are equal and identical manifestations of the Lord. They are both fixed in brahman realization (brahma-nistham); they are both tattva-darshi, having seen the Truth (tattva-vidah). A millionaire is obviously a very rich man, and he is therefore known as a millionaire. But both the multi-millionaire and the billionaire are also still qualified as millionaires.
The bona fide diksa-guru and the bona fide siksa-guru are fundamentally situated on the same absolute platform of brahma-bhuta (brahma-nistham), although there are, of course, different levels of realization on that platform. It is nevertheless one (jnana-advayam, S.B. 1.2.11). Any guru, whether he or she is a vartma-pradarshaka-guru, a diksa-guru, or a siksa-guru, is transcendental to the modes of material nature: sa gunan samatityaitan brahma-bhuyaya kalpate (Bg. 14.27). The cheap, so-called diksa-guru--or the cheap, so-called siksa-guru--is not an identical manifestation of the Supreme Lord, however. Only the post-modern sahajiyas consider him as such.
“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.” Caitanya-caritamrita Adi 1.47, purport (emphases added).
“Sometimes a caste guru says that yei krsna-tattva-vetta sei guru haya means that one who is not a brahmana may become a siksa-guru or a vartma-pradarsaka-guru but not an initiator guru. According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaisnavas. The word guru is equally applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru.”
Caitanya-caritamrita Madhya 8.128, purport (emphases added).
Srila Prabhupada implies in that anyone who is differentiating the fundamentally identical level of a diksa-guru and a siksa-guru is engaged in aparadha. The example of the Hindu caste gurus is cited. We should not cooperate with the formation of any post-modern Western quasi-caste system, although that’s exactly what is transpiring as it becomes elevated to religious dogma.
vande ‘ham sri-guroh
Transliteration: vande-offer my respectful obeisances; aham-I; sri-guroh-of my initiating spiritual master or instructing spiritual master
Cc Antya 2.1, purport (emphasis added).
“There are two kinds of guru: the diksa-guru and the siksa-guru.”
From Sri Nagar Kirtan within Gitavali-A Collection of Songs published in 1893 by Srila Bhaktivinode Thakur. Translation by Dasaratha Suta das (emphasis added).
When the word guru is used, it refers to either the diksa-guru or the siksa-guru, unless specified. On the assumption that the above-mentioned translation is accurate, Srila Saccidananda Bhaktivinode Thakur originally presented the correct understanding of siksa-guru a century ago to the sincere spiritualists of the world.
Advanced, Liberated, Realized Pure Devotee
siksa-guruke ta’ jani krsnera Svarupa
antaryami, bhakta-srestha,-ei dui rupa
Transliteration: siksa-guruke-the spiritual master who instructs; ta’-indeed; jani-I know; krsnera-of Krsna; sva-rupa-the direct representative; antaryami-the indwelling Supersoul; bhakta-srestha-the best devotee; ei-these; dui-two; rüpa-forms.
Purport: When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Visnu, functional devotional service begins. . . Caitanya-caritamrita Adi 1.47, purport (emphases added).
jive saksat nahi tate guru caittya-rupe
siksa-guru haya krsna-mahanta-svarupe
Transliteration: jive-by the living entity; saksat-direct experience; nahi-there is not; tate-therefore; guru-the spiritual master; caittya-rupe-in the form of the Supersoul; siksa-guru-the spiritual master who instructs; haya-appears; krsna-Krsna, the Supreme Personality of Godhead; mahanta-the topmost devotee; sva-rupe-in the form of.
Verse: Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Krsna Himself. Caitanya-caritamrita Adi 1.58 (emphases added)
“A siksa-guru who instructs against the instruction of spiritual, he is not a siksa guru. He is a demon. Siksa-guru, diksa-guru means... Sometimes a diksa-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the siksa-guru. Siksa-guru does not mean he is speaking something against the teachings of the diksa-guru. He is not a siksa-guru. He is a rascal.”
Lecture in Honolulu July 4, 1974 (emphasis added)
For every one of his initiated disciples, Srila Prabhupada was their diksa-guru, siksa-guru, and vartma-pradarshaka-guru. In the Cc. Adi Lila, 1.58 transliteration cited above, it should be understood that mahanta and mahatma are synonymous. The siksa-guru is a liberated, self-realized mahatma: an advanced devotee, a great soul.
Now, what did Srila Prabhupada mean when he said that “Sometimes a diksa-guru is not present always”? Did he mean that the diksa-guru (when not present)-being supposedly by the post-modern definition more advanced than a siksa-guru-creates a compromised situation for any newcomer to Krsna consciousness? In other words, does it mean that the newcomer must now accept instruction, direction, and service to and from any devotee who happens to present himself as a siksa-guru-who is by the unauthorized post-modern definition unqualified to be a diksa-guru?
No. It means that a diksa-guru is not always present with his initiated disciple, even when the diksa-guru is still externally manifest. This was certainly the case with Srila Prabhupada, as most of his disciples had very limited direct physical association with him. That is the meaning of “not present always.”
But that does not mean that one of his rank-and-file initiated devotees was supposed to accept another godbrother--perhaps initiated earlier and maybe a temple president, or a sannyasi, or a commissioner-as a realized siksa-guru.
While Srila Prabhupada was manifest, he did not for the record recognize any of his disciples as having attained the platform of siksa-guru, despite the fact he wanted his disciples to reach that status. Later in this article, this will be firmly established.
“These eternally liberated Vaikuntha-vasis are always helping others. Acting in the material world, they protect sincere persons from misunderstanding the principles of devotional service and thereby falling down and being punished by the agents of Yamaraja. The Vaikuntha-vasis encourage the descent of advanced devotees into saintly families, act for the increased prosperity and influence of those devotees, and render unseen help to the devotees’ preaching, by which more and more conditioned jivas are brought back to Krsna consciousness. As instructing spiritual masters, the Vaikuntha-vasis and their representatives remove the obstacles of attachment to karma and jnana and inspire their disciples in various ways to dedicate themselves fully to Krsna’s service. Because the residents of Vaikuntha are free from the restrictions of karma, their efforts never go in vain.” (emphases added)
Sri Brhad-bhagavatamrita 1.3.46, translated by Gopiparanadhana das
“The diksa-guru and the siksa-guru are both intimate servitors of Lord Krsna.”
From Harinama-cintamani of Srila Bhaktivinode Thakur as translated by Bhanu Swami (emphasis added)
“ . . . the pure devotee who instructs and guides the disciple in the confidential service of Sri-Sri Radha and Krsna is the siksa-guru.”
“One should . . . worship both the initiating and instructing spiritual masters with great attachment, never thinking that the guru is merely a great sage-rather, that he is one's most intimate and well-wishing friend.”
Both quotes from Sri Manah Siksa by Srila Raghunatha das Gosvami, as translated by Sarvabhavana das (emphases added)
On the reasonable assumption that these are accurate translations, they all further establish the exalted status of a genuine siksa-guru. He is intimately in touch with his spiritual master, even if his guru is no longer physically manifest. The siksa-guru in the true sense of the term is a liberated, pure devotee-above the stage of a impersonalist, brahma-realized maharshi. As long as a genuine siksa-guru today directly receives the order from Srila Prabhupada, he is already fully qualified to become a diksa-guru, as established earlier in this article (“ . . . generally the siksa-guru later on becomes the diksa-guru.”
S.B. 4.12.32, purport).
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei ‘guru’ haya
Purport: If one becomes a guru, he is automatically a brahmana
.
Caitanya-caritamrita Madhya 8.128 (emphasis added)
“Automatically being a brahmana” relates to the realized brahmin, a Vaishnava who is brahma-realized. “Self-realized” often refers to the uttama-adhikari-who sees his own self as well as the form of the Supreme Lord--but it also sometimes refers to the brahma-realized devotee, as in Bg 18.51-53, purport:
“Thus when he is completely free from false ego, he becomes nonattached to all material things, and that is the stage of self-realization of Brahman. That stage is called the brahma-bhuta stage.” (emphasis added)
Being completely free from false ego is no minor achievement, and the great devotee who has attained such an advanced status is sometimes also called a topmost devotee. To continue our previous analogy, for a person who is in debt and barely has one hundred dollars available to him, a millionaire is considered to be the topmost rich man (though a billionaire is superior).
Such a liberated person no longer desires external material happiness. This state is called brahma-bhuta [SB 4.30.20], attaining which one is assured of going back to Godhead, back to home. Bg 5.24 (emphasis added)
vaco vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat
Transliteration: vacah-of speech; vegam-urge; manasah-of the mind; krodha-of anger; vegam-urge; jihva-of the tongue; vegam-urge; udara-upastha-of the belly and genitals; vegam-urge; etan-these; vegan-urges; yah-whoever; visaheta-can tolerate; dhirah-sober; sarvam-all; api-certainly; imam-this; prthivim-world; sah-that personality; sisyat-can make disciples.
Verse: A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.
Upadeshamrita, Verse One (emphases added)
In the Second Chapter of the Bhagavad-gita, the dhirah is established as the self-realized, undisturbed devotee of the Lord. He is a guru. And, as applied to Srila Prabhupada’s initiated disciples-if any one of them had attained or will attain this level of dhira--he was or is also automatically a siksa-guru. But he or she is qualified to become a diksa-guru only after having received the direct order from Srila Prabhupada to initiate disciples into the line.
Srila Rupa Gosvami in using sishyat in this verse from the Nectar of Instruction logically indicates initiated disciples. Any other limited interpretation of sishyat is a watered-down stretch. Nevertheless, Srila Prabhupada added: “But on my order” just six months before his disappearance (May 28, 1977 in Vrindavan). There is no need for any kind of gauna-vritti (indirect understanding) in interpreting that injunction:
“Amara ajnaya guru hana. Be actually guru, but by my order.”
Srila Prabhupada had just quoted from Cc Madhya 7.128--then he adds “but”, along with the three other words. That means that there is something else to the order, a further qualification. Then he clarifies exactly what that something else is: “my order.”
Srila Prabhupada (saksad-dhari) certainly was (and remains) the direct representative of-and non-different from--the Supreme Personality of Godhead, Lord Sri Caitanya Mahaprabhu. At the same time, Srila Prabhupada is a glorious liberated individual, the Supreme Personality of Servitor Godhead. So, when he says that the order must comedirectly from him, the mukhya-vritti (face or literal understanding) is not at all difficult to assimilate. After all, Lord Caitanya would never give an order like this to a jiva initiated into His line by Srila Prabhupada--if His Divine Grace Srila Prabhupada did not also order it directly first for that disciple.
External Manifestation
jive saksat nahi tate guru caittya-rupe
siksa-guru haya krsna-mahanta-svarupe
Purport: It is not possible for a conditioned soul to directly meet Krsna, the Supreme Personality of Godhead, but if one becomes a sincere devotee and seriously engages in devotional service, Lord Krsna sends an instructing spiritual master to show him favor and invoke his dormant propensity for serving the Supreme. The preceptor appears before the external senses of the fortunate conditioned soul . . . Cc Adi 1.58 (emphasis added)
Saksat means direct experience. Jive saksat means that the jiva gets the direct experience. This obviously refers to pratyaksa, as prati means near or through material sense. The conditioned soul is generally limited to pratyaksa, and he cannot (nahi tate) inwardly perceive the guru in his heart. But he can perceive and hear from the guru who appears externally as a liberated devotee to impart spiritual instruction. The conditioned soul must surrender his senses to the manifest siksa-guru, who can also sometimes be called a living guru.
“So Krsna 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 Krsna. Krsna manifests Himself externally as siksa-guru and diksa-guru.”
Lecture in Vrindavan on Oct. 29, 1972 (emphasis added)
“The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and instructing spiritual master. They are identical because both of them are phenomenal manifestations of the Supreme Truth.”
Caitanya-caritamrita Introduction to Adi Lila(emphasis added)
> “He 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.”
Letter to Sivananda May 21, 1969 (emphasis added)
“He expands Himself externally as Siksa Guru . . . ” The external manifestation as siksa-guru is necessary so that the conditioned soul does not convince himself (delude himself) that some kind of mental speculation is coming from caitya-guru. However, none of these references specifically state that the siksa-guru must always only be an external manifestation. Nevertheless, we can certainly infer that this is generally the case, because all the references mentioned above clearly indicate it.
“Srila Krsnadasa Kaviraja Gosvami states that the instructing spiritual master is a bona fide representative of Sri Krsna. Sri Krsna 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.” Caitanya-caritamrita Adi 1.47, purport (emphasis added)
A section of this purport has been used to justify the misconception that any devotee (on any platform of purity--or lack thereof) who presents some teaching from Srila Prabhupada is to be considered as siksa-guru. Such a misunderstanding constitutes a gross violation of the intent of his teaching. The misconception itself can be further delineated in this way: The liberated siksa-guru is a very general and basic thing, while the non-liberated siksa-guru(?) is another.
From this wrong foundation, the so-called objective way of understanding the Vedic and Vaishnava instructions is through the liberated acharya-obviously, Srila Prabhupada is usually cited here. Following the conclusion of this wrong foundation, almost all of his devotees are then supposedly also siksa-gurus, teaching people in the subjective(?) way of understanding.
The misinterpretation hinges on an unnecessary application of gauna-vritti or laksana-vritti to the text. It is not the intent of this purport, however, because such a misinterpretation defies all the other statements made in shastra on the subject of siksa-guru, as well as the commentary on this topic made by Srila Prabhupada elsewhere. This is a criterion for rejection of laksana-vritti, especially here.
There is a mukhya-vritti application to this above-mentioned purport, and it is as follows: Consider the two kinds of liberated devotees, known as ghostyanandi and bhajananandi. The ghostyanandi speaks and, as such, he gives relevant instructions subjectively to each of his disciples. The bhajananandi does not give such instruction nor does he act as an initiator guru. Instead, he sets an objective example of a liberated soul or siksa-guru by his presence and his spiritual vibration. Both are genuine siksa-gurus, because both teach as external manifestations of the Supreme Lord in human form, i.e., living gurus or manifest gurus.
This interpretation matches and harmonizes with all of the other references to siksa-guru given to us by Srila Prabhupada and the Vedic and Vaishnava scriptures. Gauna-vritti has no application to the above-mentioned purport.
“A devotee must understand that the adiguru, original spiritual master of the sampradaya, is the siksa-guru, and only his teachings are to be accepted and not those of any other scholar or teacher.”
Harinama-cintamani of Srila Bhaktivinode Thakur as translated by Bhanu Swami (emphasis added)
On the assumption that this is an accurate translation, the concept of siksa-guru is applicable to the previous acarya of the Sampradaya, the founder. This refers to the Founder Sampradaya Acharyas in human form, i.e., Madhvacharya, Ramanujacharya, Vishnu Swami, or Nimbarkacharya. Logic would indicate that this would also be applicable to the Sampradaya Acharyas who follow the Adi Guru, the Founder Sampradaya Acharya. Their siksa is primarily “in the shape of scriptures” although, taking advantage of modern technology, it is also now can be had in both video and audio formats.
“This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramatma) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master.”
Srimad-Bhagavatam 1.7.5, purport (emphasis added)
The diksa-guru is specifically cited here as being “from without.” This purport does not specifically mention the siksa-guru or instructing spiritual master in terms of him being only from without.
Conversely, it does specifically cite the diksa-guru (“initiator spiritual master”) in just such a context. That is solid evidence that the diksa-guru must always be an external manifestation of the Lord for the conditioned souls of this age.
The exception of those rare souls (like Dhruva Maharaj) of ancient times, who received initiation from the great Sampradaya Acharya Sri Devarshi Narada Muni (or any other non-manifest guru), is not possible in this age. That kind of initiation is particularly inapplicable when considered in terms of an organized or institutionalized initiation process.
Here, Srila Prabhupada also cites “the guru in the shape of scriptures” as per the well-known verse Cc. Madhya Lila 22.54. This is the Book Bhagavat. An eager devotee can receive siksa through this transcendental facility, bringing with it the association, instruction, and guidance of Srila Prabhupada’s writings. These benefits are effective as long as there is eagerness to understand the transcendental message. This facilitation becomes available at a stage previous to initiation. The guru in the shape of scriptures gives eager devotees access to the benefit of his sadhu-sanga in the shape of scriptures. Neither the Book Bhagavat nor siksa-guru should ever be considered some kind of post-modern group leviathan-that is not siksa-guru.
Prabhupada: Caitanya Mahaprabhu says:
sadhu sanga sadhu sanga sarva sastra kaya
lava matra sadhu sange sarva siddhi haya
"Even a moment's association with a pure devotee-all success."
Not necessarily that one has to acquire it previous, no. Generally it is so, but sadhu sanga has got its effect. Caitanya Mahaprabhu said: lava matra sadhu sanga sarva siddhi haya. You have not read in the Sanatana-siksa in the Teachings of Lord Caitanya?
Sannyasi: Does that also apply to reading the words of a pure devotee?
Prabhupada: Yes.
Sannyasi: Even a little association with your books has the same effect?
Prabhupada: Effect, of course. It requires both the things. One must be very eager to take it. Room Conversation in Indore 12-13-70 (emphasis added)
Different Dealings
“. . . if he is conversant in the science of Krsna he can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or siksa-guru. The spiritual master who first gives information about spiritual life is called the vartma-pradarsaka-guru, the spiritual master who initiates according to the regulations of the sastras is called the diksa-guru, and the spiritual master who gives instructions for elevation is called the siksa-guru.” Caitanya-caritamrita Madhya 8.128, purport (emphasis added)
“The initiating and instructing spiritual masters are equal and identical manifestations of Krsna, although they have different dealings. ”
Caitanya-caritamrita Adi 1.34, purport (emphasis added)
The issue of difference amongst and between gurus is not on the platform of their realization, it is in connection to their function or dealings. The guru is one, above the modes of nature.
Beyond Nama-Aparadha/Beyond Neophyte Stage
“Guror avajna. First offense is guror avajna: Defying the authority of guru. This is the first offense. So one who is offensive, how he can make advance in chanting? He cannot make. Then everything is finished in the beginning. Guror avajna. Everything is there. If one is disobeying the spiritual master, he cannot remain in the pure status of life. He cannot be siksa-guru or anything else.” Lecture in Honolulu July 4,1974 (emphasis added)
siksa-guru-brnda krpa koriya apar
sadhake sikhan sadhaner anga-sar
Verse: But I consider the numerous instructing spiritual masters (siksa-gurus) to be more important, for they show unlimitedly more mercy by training the neophyte devotees in all the essential aspects of practical devotional service (sadhana-bhakti).
Sri Sri Kalyana Kalpa-taru: The Desire Tree of Auspiciousness from A Songbook of 62 Bengali Songs by Srila Saccidananda Bhaktivinoda Thakura, translation by Dasaratha-suta dasa (emphasis added)
Assuming that the translation is also accurate, both references confirm that a neophyte or kanistha-adhikari is never a siksa-guru--and this is especially the case when he or she is still entangled in aparadha.
No Ringing Endorsement In 1974
“If Kirtanananda Maharaja speaks what I speak, then he can be taken a siksa-guru. Guru sastra sadhu. The spiritual master is one; that is a fact. Kirtanananda Swami may be taken a sadhu not spiritual master or as instructor guru . . . You have written that the devotees here (in New Vrindavan) say that you cannot know me, but only Kirtanananda Maharaja can know me. But, if Kirtanananda is a disciple and he can know me--and you are also a disciple-- why you cannot know me?”
Letter to Paramananda & Satyabhama 7-20-74 (emphases added)
Simply put, Srila Prabhupada did not unequivocally state that the leader mentioned in this letter had attained to the platform of siksa-guru.
No Ringing Endorsement In 1975
“This is the function of the GBC, to see that one may not be taken away by maya. The GBC should all be the instructor gurus. I am in the initiator guru, and you should be the instructor guru by teaching what I am teaching and doing what I am doing. This is not a title, but you must actually come to this platform. This I want. ” Letter to Madhudvisa 8-4-75 (emphases added)
None of the commissioners had attained to the platform of siksa-guru as of this date in 1975, either.
No Ringing Endorsement In 1977
Prabhupada: So many complaints.
SEC’T: Therefore, change is good.
Prabhupada: No. You become guru, but you must be qualified first of all. Then you become.
SEC’T: Oh, that kind of complaint was there.
Prabhupada: Did you know that?
SEC’T: Yeah, I heard that, yeah.
Prabhupada: What is the use of producing some rascal guru?
SEC’T: Well, I have studied myself and all of your disciples, and it’s clear fact that we are all conditioned souls, so we cannot be guru. Maybe one day it may be possible. . . .
Prabhupada: Hmmm. . .
SEC’T: (pause) but not now.
Prabhupada: YES.
I shall choose some guru. I shall say: "Now you become acharya. You become authorized." I am waiting for that. You become all acharya. I retire completely. But the training must be complete.
SEC’T: The process of purification must be there.
Prabhupada: Oh, yes, must be there. Caitanya Mahaprabhu wants that. Amara ajnaya guru hana: "You become guru." (laughs)
. . . But be qualified. Little thing, strictly follower...
SEC’T: Not rubber stamp.
Prabhupada: Then you’ll not be effective. You can cheat, but it will not be effective.
Room Conversation on April 22, 1977 in Bombay (emphases added)
None of his disciples had attained the platform of guru-either siksa-guru or diksa-guru-as of six months prior to his disappearance. One month later, he again spoke of rittvik initiation, as well as the principle of guru (generically) in Vrindavan-really adding nothing new to what he had given throughout all of his writings, letters, lectures, and conversations for the past decade. An important excerpt from that May 1977 conversation has been cited previously in this article. Still physically manifest, a little over one month after this conversation, he appointed only eleven rittviks to initiate disciples into the line on his behalf, and this also was nothing new. Srila Prabhupada was the diksa-guru for all of these newly-initiated disciples in the late summer and fall of 1977-up to November 15th of that year.
During his manifest presence, His Divine Grace never recognized anyone as being on the platform of guru or acharya. Here, in this room conversation (cited above), he agrees (“Yes”) with the conclusion that his leading secretaries were all still conditioned souls.
Considering and analyzing this evidence without motivation or bias, it all points to the fact that a sad state of affairs was in effect while he was with us. This became even worse, especially in connection to the so-called zonal acharyas, after his disappearance. There has been a lot of cheating since that time. The cheating continues. And, as he predicted, this has resulted in the current centrifugal state of chaos and disintegration, which has not been effective in the matter of bringing new people to a pure Krsna conscious understanding of the bhakti science.
So, at this time, what is the actual adhikara? If somebody preaches--if he or she is not a brahma-realized, Paramatma-realized, or Bhagavan-realized siksa-guru--then what is his or her actual position? Srila Prabhupada gives us a strong hint early in his preaching:
“Yes, whoever you tell the chant to, it is effective. You have heard it from me and my disciples. Similarly, I have heard it from my Guru Maharaja, and so on and on. Because you have heard it from a pure devotee of the Lord, therefore it is transmitted from you to another. Just as an aerial message is transmitted from one place to another, similarly this Guru parampara system is working. My disciples are my agents, my representatives. So by hearing it from them, you are receiving it from me. And because you are a sincere soul, those who are hearing the Mantra from you are receiving it in disciplic succession from Lord Caitanya and from Lord Krishna.” (emphasis added)
Letter from L. A. to Bhaktin Andrea Temple in the Bahamas, dated 3-6-68
However, it must be noted that Srila Prabhupada was physically manifest when this letter was written. There was a vast difference between these new people and the devotees who had already been initiated by Srila Prabhupada. This remains the case today, also. The new people received the mantra from him-even through the agency of different non-initiated devotees--but they had not as yet been actually initiated into the sampradaya or channeled to the authorities of the parampara:
“Yes, there is definitely a vast difference between initiated and non-initiated. One who is initiated is authorized, and one who is not initiated is not authorized. . . . One who becomes initiated is channelized to the authorities in the disciplic succession. One who isn't initiated may chant Hare Krishna (and should certainly be encouraged to do so) and serve in his own way. And gradually, by doing so, he may want to be initiated.” Letter to Satsvarupa 11-14-68
So, the conclusion is that, unless we actually are on the platform of guru-and that platform is fundamentally one-we should serve Srila Prabhupada as his representative. We should repeat his message as he has given it. We should not artificially or prematurely declare ourselves to be siksa-guru and compound that offense by improperly differentiating between diksa-guru and siksa-guru. We should give all devotees the opportunity to take advantage of the manifest guru in the form of the scriptures. And we should strive to reach the platform of strictly following. We should not become entangled in the institutionalized delusion, not mislead thousands of innocent fools into the delusion that they have become initiated by a non-manifest spiritual master, and not affiliate with the cult preaching a false doctrine of our origination.
OM TAT SAT
Other writings by the Vaishnava Foundation
