Dhruva Maharaja

[Guest guest]

>

> But Prabhu the humble question is why took the Lord Ramacandra a Guru and

> also Lord Sri Krsna took Sandipani as His Guru ?

 

I don't know why you ask this question. About 70% of my message in the answer

to the very question you are asking. Please read the message carefully.

I will repeat a part of it:

 

FROM PURPORT:

 

[...]

"Although Deity worship is not essential, the material conditioning of

most candidates for devotional service requires that they engage in this

activity.

[...]

 

In other words, the chanting of the Hare Krsna maha-mantra is so

powerful that it does not depend on official initiation, but if one is

initiated and engages in pancaratra-vidhi (Deity worship), his Krsna

consciousness will awaken very soon, and his identification with the

material world will be vanquished.

 

Similarly, the Ramarcana-candrika states:

 

vinaiva diksam viprendra purascaryam vinaiva hi

vinaiva nyasa-vidhina japa-matrena siddhi-da

 

"O best of the brahmanas, even without initiation, preliminary

purification or acceptance of the renounced order, one can attain

perfection in devotional service simply by chanting the Lord's holy name."

 

 

 

So in other words, chanting is sufficient to liberate us but the whole process

is speeded up and success is completely assured if we accept the shelter of a

bona-fide self-realized spiritual master through the process of diksha. Thus

Prabhupada also quotes in the above purport from the different scriptures like

Visnu Yamala, Hari Bhakti Vilasa, Bhakti Sandarbha, the ultimate importance of

diksha for advancement in spiritual life.

 

The ceremony of diksha, or initiation, is that by which the Spiritual

Preceptor admits one to the status of a neophyte on the path of

spiritual endeavor. The ceremony tends to confer spiritual

enlightenment by abrogating sinfulness. Its actual effect depends on the

degree of willing cooperation on the part of the disciple. It is,

therefore, not the same in all cases. It does not preclude the

possibility of the novice reverting to the non-spiritual state--if he

slackens in his effort or misbehaves.

 

Initiation puts a person on the true track and also imparts an initial

impulse to go ahead. It cannot, however, keep one going for Good unless

one chooses to put forth his own voluntary effort.

 

The nature of the initial impulse also varies in accordance with the

condition of the recipient. Although the mercy of the Good Preceptor enables

us to have a glimpse of the Absolute and of the path to His attainment, the

seed thus sown requires very careful tending under the direction of the

Preceptor. Only then will it germinate and grow into the

fruit-and-shade-giving tree. After obtaining a working idea of his real

nature, unless our soul, of his own accord, chooses to serve Krishna, he

cannot long retain the Spiritual Vision. The soul is never compelled by

Krishna to serve Him.

 

Still, initiation is never altogether futile. It changes the disciple's

outlook on life. If he sins after initiation, he may fall into greater depths

of degradation than the uninitiated. Although, even after initiation,

temporary setbacks may occur, they do not ordinarily prevent the final

deliverance. The faintest glimmering of the real knowledge of the

Absolute has sufficient power to radically change for Good our whole mental

and physical constitution. This glimmering is incapable of being totally

extinguished--except in extraordinarily unfortunate cases.

 

Hoping against hope for the causeless mercy of the servants of the Vaisnavas,

Nayana-ranjana das brahmacari