[Image] [Image] [Image] VNN Editorial [Image] 08/08/98 - 1983 © 1998 VNN Siksa-Diksa ------------------------------------------------------ by Dhruva Maharaja Dasa Due to recent confusion caused by Harikesa Maharaja's trauma, ISKCON leaders are finally looking at things from a different perspective. Perhaps these events have a silver lining among their dark clouds. During the autumn of 1979 (yes, even back then this was an issue) I was among several devotees who met together to study Srila Prabhupada's books. Our specific focus was to research what he had written about the guru issue because there was confusion about the way the GBC was implementing what later became known as "the new gurus". As we read all of Srila Prabhupada's books thoroughly, we underlined each and every quote mentioning the concept or word guru; in 1979 computers were not common and there was no VedaBASE. Seventeen years later I compiled a small booklet based on our findings entitled Siksa-Diksa, and published it as an offering to Srila Prabhupada during his Centennial Year. The topics discussed therein remain vitally relevant today, and will continue to do so until properly implemented, so I've slightly revised the booklet and included it here on the internet for consideration of the Vaisnavas. If you're like me, and skip here and there while surfing the net, I would suggest you copy and download this file so you can scrutinise it more closely at your convenience, instead of browsing through a few philosophical concepts and then jumping to something else. This article gradually develops a logical progression of philosophical premises and is best digested in its entirety. The format I've used is: State a concept Support or prove that concept with quotes from Srila Prabhupada's books or succinct examples from Vedic culture, including the four bona fide Vaisnava sampradayas. By presenting concepts in this manner I hope to remain free from speculation and theory, two of the innumerable anarthas that have kept me entangled in this rotten material world. (I've added bold text to emphasise certain points.) ------------------------------------------------------ Introduction Without entering into distasteful deliberations about the "guru issue" which have already been extensively discussed during recent years, I will establish the fact that Srila Prabhupada is the siksa-guru, or instructing spiritual master, for his entire International Society for Krsna Consciousness, just as Ramanujacarya or Madhvacarya are the siksa-gurus for their respective schools of thought, even hundreds of years subsequent to their leaving this material world. The Ramanuja (Sri) sampradaya and Madhva (Brahma) sampradaya are successfully established Vedic lineages, and Srila Prabhupada's disciples would do well to follow these tried and proven examples. By following this cultural ideal we would also create a panacea for those suffering from confusion or doubts about having a maha-bhagavat, uttama-adhikari devotee for a guru, and would undoubtedly increase everyone's desire to hear directly from Srila Prabhupada, whether they are his personally-initiated disciples or not. Accepting Srila Prabhupada's teachings as the basis for his movement is rarely disputed. In fact, in 1994 it became a GBC resolution: Resolution No. 35 Founder Acarya Statement a. Srila Prabhupada is the foundational siksa guru for all ISKCON devotees because he has realised and presented the teachings of the previous acaryas of the Brahma Madhva Gaudiya sampradaya appropriately for the modern age. b. Srila Prabhupada's instructions are the essential teachings for every ISKCON devotee. c. Srila Prabhupada's books are the embodiment of his teachings and should be accepted as the standard by all future generations of ISKCON d. Srila Prabhupada should be worshipped by every ISKCON member e. Every spiritual master is responsible to guide his disciples to follow Srila Prabhupada's instructions. Although these resolutions are generally agreed upon, and even appreciated, several subtle influences have crept into our society and caused the focus on Srila Prabhupada to become clouded, blurry, and unfocused. During the last twenty years we have developed an extremely unhealthy over-emphasis on diksa gurus, rather than continuing ideas chalked out by Srila Bhaktisiddhanta Sarasvati who so brilliantly preached the philosophy of the bhagavat parampara. His Divine Grace emphasised that those who know and preach the purport of the Srimad Bhagavatam are our real gurus, not simply the individual who performs a fire sacrifice and/or changes our name. Worshipping Our Guru - What Does It Mean? Concept #1 - Worshipping our guru means revering "anyone who gives spiritual instructions based on the revealed scriptures." It does not mean worshipping only that person who gives you initiation. vande gurun isa-bhaktan isam isavatarakan tat-pradasams ca tac-chaktih krsna-caitanya-samjnakam "I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies, and the primeval Lord Himself, Sri Krsna Caitanya." (CC Adi -lila 1.1) Purport Krsnadasa Kaviraja Gosvami has composed this Sanskrit verse for the beginning of his book, and now he will explain it in detail. He offers his respectful obeisances to the six principles of the Absolute Truth. Gurun is plural in number because anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master. Although others give help in showing the way to beginners, the guru who first initiates one with the maha-mantra is to be known as the initiator, and the saints who give instructions for progressive advancement in Krsna consciousness are called instructing spiritual masters. The initiating and instructing spiritual masters are equal and identical manifestations of Krsna, although they have different dealings. Their function is to guide the conditioned souls back home to Godhead. The six principles are differently manifested but all equally worshipable. Krsnadasa Kaviraja begins by offering his obeisances unto them to teach us the method of worshipping Lord Caitanya. Acintya-bhedabheda Gurus Concept #2 - There is no difference between the spiritual master's instructions and the spiritual master himself. One of the most unique contributions of our Gaudiya Vaisnava philosophy is the acintya-bhedabheda concept. This inconceivable oneness and difference can also be applied to the diksa and siksa gurus, as stated in the above purport, "The initiating and instructing spiritual masters are equal and identical manifestations of Krsna, although they have different dealings." While further clarifying his first verse, Krsnadasa Kaviraja later states (CC Adi-lila 1.35): mantra-gurun ara yata siksa-guru-gana tanhara carana aga kariye vandana "I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters." Purport The expert spiritual master knows well how to engage his disciple's energy in the transcendental loving service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally, a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on. The service to the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master's instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the sastric injunctions. Sri Jiva Gosvami advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding. Non-Different From The Supreme Lord Concept #3 - 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 offence in the discharge of devotional service. After offering his obeisances unto his siksa and diksa gurus, Krsnadasa Kaviraja Gosvami takes the acintya-bhedabheda concept even further by emphasising the oneness of the guru with the Supreme Lord Himself (CC Adi-lila 1.46): acaryam mam vijanijan navamanyeta karhicit na martya-buddhyasuyeta sarva-devamayo guruh "One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods." Purport The real Vedic philosophy is acintya-bhedabheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Srila Raghunatha dasa Gosvami confirms that this is the real position of a bona fide spiritual master and that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Sri Krsna). Srila Jiva Gosvami, in his Bhakti-sandarbha (2.13), has clearly defined that a pure devotee's observation of the spiritual master and Lord Siva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Srila Raghunatha dasa Gosvami and Srila Jiva Gosvami, later acaryas like Srila Visvanatha Cakravarti Thakura have confirmed that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because his is a very dear and confidential servant of the Lord. Gaudiya Vaisnavas therefore worship Srila Gurudeva (the spiritual master) in light of his being the servitor of the Personality of Godhead. To further enlighten us in particular about the siksa guru, the instructing spiritual master, Krsnadasa Kaviraja says in the next verse (Adi-lila 1.47): siksa-guruke ta'jani krsnera svarupa antaryami, bhakta-srestha,-ei dui rupa "One should know the instructing spiritual master to be the Personality of Krsna. Lord Krsna manifests Himself as the Supersoul and as the greatest devotee of the Lord." Purport 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 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. The acarya in the true sense of the term, who is authorised to deliver Krsna, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service. When by learning from the self-realised spiritual master one actually engages himself in the service of Lord Visnu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or action one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Krsna is the functioning form of the Personality of Godhead. 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 offence in the discharge of devotional service. Liberated and Non-Liberated Gurus? Concept #4 - Anyone, even a non-liberated soul, can give instructions and perform the functions of a guru. After establishing Concept #3, let us review an important topic brought out in the above purport, "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." This statement clearly reveals that one type of siksa-guru is a liberated soul, and that there is another type who may not be liberated, although he/she can still instruct one to invoke spiritual consciousness by means of his/her relevant instructions. "Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding." This means that one type of spiritual instruction can be given without really entering into one's individual circumstances, the objective way of instruction. For example, Srila Prabhupada compiled his books to instruct the general populace in devotional service to Krsna. This is an objective way of instructing. The subjective way of enlightening someone, on the other hand, means that the siksa-guru deals with individual circumstances, such as addressing a particular problem or question, or showing a disciple how to perform a certain service. This type of instruction can even be given by a non-liberated soul. For example, an experienced pujari can teach a newly-initiated brahmana how to perform Deity services. It is a subjective instruction pertaining to the individual to invoke his/her spiritual consciousness. An example cited from sastra is Dhruva Maharaja's mother, Suniti, who instructed her son according to his individual circumstances (Bhag. 4.12.32/33). I'm not inferring here that Suniti was not a pure devotee or a liberated soul, but am focusing on Srila Prabhupada's purports wherein he substantiates Concept #4. Text 32 "Dhruva was seated in the transcendental airplane, which was about to start, when he remembered his poor mother, Suniti. He thought to himself, 'How shall I go alone to the Vaikuntha planet and leave behind my poor mother.' " Purport Dhruva had a feeling of obligation to his mother, Suniti. It was Suniti who had given him the clue which had now enabled him to be personally carried to the Vaikuntha planet by the associates of Lord Visnu. He now remembered her and wanted to take her with him. Actually, Dhruva Maharaja's mother, Suniti, was his patha-padarsaka-guru. Patha-pradarsaka-guru means "the guru, or spiritual master, who shows the way." Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksa-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favour of the Supreme Personality of Godhead. It is the duty of the diksa-guru or siksa-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 diksa-guru and siksa-guru, and generally the diksa-guru later on becomes the diksa-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Mahäräja's diksa-guru. Still, he was not less obliged to Suniti. TEXT 33 "The great associates of Vaikunthaloka, Nanda and Sunanda, could understand the mind of Dhruva Mahäräja, and thus they showed him that his mother, Suniti, was going forward in another plane." PURPORT This incident proves that the siksa- or diksa-guru who has a disciple who strongly executes devotional service like Dhruva Mahäräja can be carried by the disciple even though the instructor is not as advanced. Although Suniti was an instructor to Dhruva Mahäräja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Mahäräja did. Still, Dhruva Mahäräja was able to take his mother with him. Similarly, Prahläda Mahäräja also delivered his atheistic father, Hiranyakasipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikunthaloka either his father, mother or siksa- or diksa-guru. Vani and Vapu Concept #5 - The words spoken by the spiritual master-vani-are more important than vapu, his personal presence. His words continue to exist eternally. Srila Prabhupada enlightens us about following the orders of the spiritual master, even when he may not be personally present, in the following is from his Concluding Words to the Caitanya-caritamrta. "Although according to material vision His Divine Grace Srila Bhaktisiddhänta Sarasvati Thäkura Prabhupäda passed away from this material world on the last day of December, 1936, I still consider His Divine Grace to be always present with me by his vani, his words. There are two ways of association-by vani and by vapu. Vani means words, and vapu means physical presence. Physical presence is sometimes appreciable and sometimes not, but vani continues to exist eternally. Therefore we must take advantage of thevani, not the physical presence. Bhagavad-gitä, for example, is the vani of Lord Krsna. Although Krsna was personally present five thousand years ago and is no longer physically present from the materialistic point of view, Bhagavad-gitä continues." Srila Prabhupada's Siksa Concept #6 - Srila Prabhupada's instructions are readily available to everyone. In this technological age of Kali-yuga, it is our uncommon advantage that the words of His Divine Grace (his vani) are so widely distributed. Even fifty years ago, say only as far back as Srila Bhaktisiddhanta Sarasvati, there were no printing facilities such as we have today, what to speak of more than 1,000 audio tapes and several hours of video recordings. Srila Prabhupada's instructive books have now been translated into all the major languages of the world. Through these teachings the International Society for Krishna Consciousness continues, through these teachings conditioned souls are learning how to surrender unto the Supreme Lord, and through this transcendental sound vibration the parampara continues. "He lives forever by his divine instructions and the follower lives with him." "I will live forever in my books." In Our Line of the Sampradaya Siksa is More Important than Diksa Concept #7 - In our line of the sampradaya siksa is more important the diksa. Although the diksa and siksa gurus are equal manifestations of the Supreme Lord, as previously cited, we can lean toward or emphasise one above the other, just as the madhurya aspect of love of God can be considered above dasya, sakhya, and vatsalya although all are transcendentally equal. If we trace our line of the Gaudiya Vaisnava sampradaya back through its members and analyse various relationships, we can easily see how siksa is emphasised over diksa. In the beginning of creation, when Lord Krsna imparted transcendental knowledge unto Lord Brahma, He did so by enlightening him within his heart-tene brahma hrda ya adi-kavaye. Lord Krsna imparted siksa, instructions to the heart. Of course, we also understand that Lord Krsna is the diksa-guru of Lord Brahma, but which is more important, siksa or diksa? Brahma later instructed Narada, Narada instructed Vyasa, and Vyasa instructed Madhvacarya. Instructions are the most important part of the relationship between the guru and disciple. It's not simply a ritualistic fire sacrifice that binds them together in affectionate service to the Lord. This can be graphically shown as we follow the parampara from Vyasa to Madhvacarya. By taking a glimpse into Madhvacaraya's life from the purport to Cc Madhya-lila 9.245 we can clearly see how diksa is secondary to siksa: Upon receiving sannyäsa from Acyuta Preksa, he received the name Pürnaprajna Tirtha. After travelling all over India, he finally discussed scriptures with Vidyäsankara, the exalted leader of Srìgeri-matha. Vidyäsankara was actually diminished in the presence of Madhväcärya. Accompanied by Satya Tirtha, Madhväcärya went to Badarikäsrama. It was there that he met Vyäsadeva and explained his commentary on the Bhagavad-gitä before him. Thus he became a great scholar by studying before Vyäsadeva. Madhvacarya never received diksa from Vyasadeva! By the time he travelled to Badarikasrama, Madhvacarya was already a sannyasi. So, how did our sampradaya possibly continue from Vyasa to Madhvacarya if there was no initiation? He only received siksa-instructions. Following the disciplic line further, we see it continues down systematically to Laksmipati Tirtha, then goes to Madhavendra Puri. This is curious. When a sannyasi from a particular community initiates someone, that disciple generally receives a similar title. When a Sarasvati initiates, his disciple receives a Sarasvati title; when a Bharati initiates, his disciple becomes a Bharati; when a Tirtha initiates, his disciple become a Tirtha, and so on. In our line of the sampradaya we see devotees named Purnaprajna Tirtha, Nrhari Tirtha, Jayatirtha, Brahmanyatirtha, Vyasatirtha, Laksmipati Tirtha, etc. It brings one to wonder why Laksmipati Tirtha's disciple is named Madhavendra Puri. Could it be that their relationship is based on instructions-siksa? Taking our own parampara example still further, we should note that Srila Visvanatha Cakravarti never received diksa from Narottama dasa Thakura, the guru mentioned as his predecessor. History also reveals that Srila Bhaktivinode Thakura's diksa-guru was named Bibin Bihari Gosvami. He never received diksa from Jagannatha das Babaji. Why, then, is Jagannatha dasa Babaji's picture on ISKCON altars as a guru in the parampara? The next anomaly is that there are no records of Gaurakisora das Babaji ever receiving diksa from Bhaktivinode Thakura. In fact, Bhaktivinode Thakura received babaji initiation from Gaurakisore dasa Babaji! Under such circumstances, how could Srila Bhaktivinode Thakura possibly be the spiritual master of Gaurakisore dasa Babaji? The answer-our sampradaya is without question one of siksa-gurus. If it isn't, then the above mentioned examples, along with others not mentioned here, prove our line of the parampara incomplete, and that puts us all in quite a quandary. The message of Godhead, or spiritual sound vibration, is passed down by instructions imparted from guru to disciple, not simply by diksa-initiation. Further examples are Maharaja Pariksit, who was initiated in his childhood by Krpacaraya-see Bhag. 1.16.3. Why then is Sukadeva Gosvami famous as Maharaja Pariksit's spiritual master? Another is Raghunatha dasa Gosvami who was the initiated disciple of Yadunanda Acarya-see Cc Antya 6.16, but Lord Sri Caitanya Mahaprabhu entrusted Raghunatha dasa unto Svarupa Damodara Gosvami for instructions. Still another is Hrdaya Caitanya Dasa's disciple Dukhi Krsnadasa, whose name was later changed to Syamananda Prabhu. For detailed information see Lives of the Vaisnava Saints by Steven Rosen (Satyaraja Dasa). This incident cause quite a controversy! We are all members of a deep cultural heritage, and many of the things we are experiencing are not new. In ISKCON Where Is The Emphasis Now? Concept #8 - Newly initiated devotees in general are not cultivating proper relationships with Srila Prabhupada and other siksa-gurus because too much emphasis is placed on the relationship with their diksa-gurus. When a newcomer moves into or takes shelter of an ISKCON temple nowadays, where is the emphasis for his or her spiritual instructions? In the very beginning it's probably Srila Prabhupada's books, which is correct and proper. But what about after diksa? Once diksa is performed, what happens to their relationship with Srila Prabhupada and the other devotees who guided them along the way-their other siksa-gurus? Let me cite some examples that took place while I was living in Mayapur: It was the morning of Srila Prabhupada's sacred appearance day, the day after Janmastami, when I noticed a brahmacari eating some mahaprasada cake in the courtyard. In a friendly manner I mentioned it was a fasting-till-noon day. "That's because you're Prabhupada's disciple?" he retorted, slightly tilting his head toward the sky in defiance. "He's not my guru, so why should I fast?" I was dumbfounded and didn't say anything. In fact, thinking back on it I realised I was shocked, too stunned to say anything. It wasn't just the fact that he was eating. It was his attitude toward Srila Prabhupada. That was wrong! Another time I inquired from a disciple of a Godbrother there in Mayapur if he was reading Srila Prabhupada's books. "You Prabhupada disciples have to understand," he instructed, "that we see our guru maharaja exactly as you see Srila Prabhupada. I read my own guru's books." A final example: I recently asked several new devotees how often they listen to Srila Prabhupada's lecture tapes. The most common answer, "Not much really. I can't understand his accent." Can you believe it? The shakti displayed by Srila Prabhupada in awakening conditioned souls from maya has never been matched by any saktyavesa-avatara, any jagad-guru, or even any avatara of God Himself in the known history of mankind! What audacity it takes to produce your own books or lecture tapes without encouraging your disciples hear directly from Srila Prabhupada. How is this possible? It boggles the mind. The exact sound vibration produced by Srila Prabhupada, digitally mastered nonetheless, including every infraction of his divine voice immersed in love of God, is available on CDs and most new devotees say, "I can't understand his accent." This is a disgrace. Ritvik Theory Concept #9 - We should not swing to the other end of the pendulum by implementing the ritvik system, but should rather implement the proven Vedic cultural system of following our Founder-acarya. There are some who assert the theory that Srila Prabhupada wanted to continue his movement by establishing ritvik gurus-those who simply perform ritualistic aspects of a sacrifice-and that each initiate thus becomes Srila Prabhupada's direct disciple through this process. The Final Order by Krishna Kant has become somewhat of a foundation for this theory, but there are several questionable factors. 1) Srila Prabhupada never publicly stated that this was what he wanted. During the thousands of lectures, room conversations, and interviews, he did not clarify the ritvik process as the method that would continue his movement after his departure. Krishna Kant has based his entire argument on a letter composed in July of 1977, and it has genuine merit, but only one quote in all the times Srila Prabhupada spoke leaves a trail of ambiguity that is difficult to follow. 2) There remains the very real question of Srila Prabhupada's acceptance of these disciples. Guru-disciple relationship requires two people, and the guru must agree to accept each disciple. How can Srila Prabhupada agree to accept everyone? Carte blanche initiations? That didn't even happen when he was personally present! This method of initiation too closely parallels Christianity, wherein Jesus Christ is seen as the only pure devotee who can "save" his followers. Gaudiya Vaisnava philosophy differs from this concept. 3) Lastly, and perhaps most importantly, there are no other examples of a ritvik-guru system in any bona fide Vaisnava sampradaya. One of the fundamental principles of Vaisnava philosophy is to follow the previous acaryas without inventing something new. A cursory study of other Vaisnava sampradayas reveals that the Samsthapakacarya, the Founder-Acarya, is the foundational siksa guru, and all subsequent gurus are simply representatives of his teachings, but there are no examples of a ritvik system in any of them. This concept of representing the Founder-Acarya also guards society from guru fanaticism or sentimentality that gradually leads to a breakdown of unity and the establishment of various camps or offshoots, a trend that has already begun in ISKCON. Unfortunately history has already left another vivid example of how losing focus on the Founder-Acarya can practically destroy a movement. Not long after the disappearance of Srila Bhaktisiddhanta Sarasvati, his disciples lost their focus on him and began establishing themselves as acaryas, instead of co-operating together as his sisyas, followers of his teachings. Today, only sixty years after his disappearance ( a very short time indeed compared to 10,000 years), the Gaudiya Matha has fractured into multiple branches and lost its core strength. If we don't establish this vital understanding of Srila Prabhupada as the siksa guru for our entire society, then what's to prevent the very same thing, or worse, from happening to ISKCON-especially after the disappearance of the present generation of Srila Prabhupada's directly initiated disciples? In direct contrast to the Gaudiya Matha, we have two excellent examples of working systems; systems that have endured the test of time. Ramanujacarya lived approximately one thousand years ago. That's right, one thousand years! And today the Sri Sampradaya remains respected, strong, and healthy. How did they do that? The Madhvacarya sampradaya also remains strong and healthy, and has been so for more than eight hundred years. ISKCON, on the other hand, was incorporated a mere thirty-two years ago and is already experiencing traumatic difficulties. I suggest it would be wise to thoroughly research these other respected sampradayas, and then implement administrative policies that have worked and proven their merit for many generations. No doubt you've also heard of Visnuswami and Nimbarkacaraya, Founder-Acaryas in the Rudra and Kumara Sampradayas. These stalwart devotees displayed uncommon preaching powers by spreading Krsna consciousness, and are still revered and followed by their respective communities. Each of these above mentioned bona fide sampradayas have somehow established systematic methods of continuing their line of the parampara while keeping the original teachings of their Founder-Acaryas in tact. Not only that, they have also preserved a unique reverence for their founders. We must do the same by following the Vedic system. Srila Prabhupada must be glorified as the Founder-Acarya and should be revered as such for hundreds and thousands of years. Each subsequent guru, now and in the future, should simply be recognised as a representative of Srila Prabhupada and his teachings. This is an established Vedic etiquette. To implement this mature understanding of Srila Prabhupada as the focal point in our society, however, requires mature devotees, selfless devotees who realise their position in relation to the Founder-Acarya. Unfortunately, there are very few who are manifesting this mentality at the present time. Rather, most gurus are influenced by false ego in relation to "their disciples" and thus havoc will continue until these anomalies are corrected from a personal and administrative level. The Ritvik Theory was the outcome of a pendulum swing-the opposite extreme of the Zonal Guru syndrome in the early eighties. On one end of the pendulum swing were the New Gurus, many who, no doubt, fell victim to pride and power invested in them through ecclesiastical politics. On the other end of the pendulum swing were those who fiercely opposed the new regime and propounded the Ritvik Theory, stating that all the new gurus were only insignificant pawns empowered to perform the rituals of sacrifice. Both ends of the swing are extremities and by-products of the mode of passion. Proper balance is found somwhere near the center, in the mode of goodness, and proper balance can be found in the fact that Srila Prabhupada's teachings are the structural foundation for ISKCON and all of us are representatives of those teachings-even the non-liberated souls. Review Concept #1 - Worshiping our guru means revering "anyone who gives spiritual instructions based on the revealed scriptures." It does not mean worshiping only that person who gives you initiation. Concept #2 - There is no difference between the spiritual master's instructions and the spiritual master himself. Concept #3 - There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishily discriminates between them he commits an offense in the discharge of devotional service. Concept #4 - Anyone, even a non-liberated soul, can give instructions and perform the functions of a guru. Concept #5 - The words spoken by the spiritual master-vani-are more important than vapu, his personal presence. His words continue to exist eternally. Concept #6 - Srila Prabhupada's instructions are readily available to everyone. Concept #7 - In our line of the sampradaya siksa is more important the diksa. Concept #8 - Newly initiated devotees in general are not cultivating proper relationships with Srila Prabhupada and other siksa-gurus because too much emphasis is placed on the relationship with their diksa-gurus. Concept #9 - We should not swing to the other end of the pendulum by implementing the ritvik system, but should rather implement the proven Vedic cultural system of following our Founder-acarya. ------------------------------------------------------ NEWS DESK | WORLD | TOP