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| A Closer Look at Siksa-Guru |
|
Identical/No Difference/Equally
Applicable “The initiating and
instructing spiritual masters are equal and identical manifestations of
Krsna, although they have different
dealings.” “Therefore, there is no
difference between siksa-guru and diksa-guru
. . .” Room
conversation in Bhubanesva on “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 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 “There are two
kinds of guru: the diksa-guru and the siksa-guru.” 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 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. jive saksat nahi tate
guru caittya-rupe 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. “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.” 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) “The diksa-guru
and the siksa-guru are both intimate
servitors of Lord Krsna.” “ . . . 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.” 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 Purport: If
one becomes a guru, he is automatically a brahmana. “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 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. 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 come directly
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 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.” “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.” “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.” “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.” 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.” 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: 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 siksa-guru-brnda krpa koriya apar 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). 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?” 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 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. 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) 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
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. 
Quotes from the books of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada are copyright by the Bhaktivedanta Book Trust |