Question about initiation

February 21, 2003

I was wondering if all initiations are the same.. that is to say... can some gurus open up their disciple more to the spiritual world?

mark · February 22, 2003

I think it depends on the willingness of the disciple and the qualification of the guru.

February 22, 2003

My introduction to Krishna was through visiting a temple in Baltimore. I think beginner's are picked with the idea that true enthusiasm will make them stay on task in studies and be successful. The sooner one begins to associate with devotee's of Krishna, the more they realize they have been called for a special path. It is probably not so much the devotee conducting the initiation, but the newcomer himself who determines the path of a spiritual journey on the devotional realization of the Supreme Personality of Godhead.

February 22, 2003

all gurus are not of same capability.

all disciples are not of same capacity or qualification to be enlightened instantly.

if a guru is not qualirfied for a disciple,

the disciple will not stay long with him.

if a disciple is found not qualified by a guru,

he may tell the disciple to find another guru.

livingentity · February 23, 2003

sravanayapi bahubhir yo na labhyam

srnvanto 'pi bahavo na vidyum

ascaryo 'sya vakta kusalo 'sya labhda

ascaryo jnata kusalanusistam

Many cannot even hear about the soul, and even after hearing about the soul, many cannot understand it; this is because it is hard to find a guru who is a genuine seer of the truth. Such a qualified guru is a great soul and is very rare. At the same time, realization of the truth can be had only by those disciples who carefully follow the qualified guru's teachings and become expert in the science of God. Such disciples are also very rare. Thus it is that only a few ever come to know the soul in truth. (Katha Upanisad 1.2.7.)

livingentity · February 23, 2003

The Hari-bhakti-vilasa gives the following definition of a guru: One who is an ocean of mercy, who is fulfilled in all respects, who is possessed of all good qualities, who always works for the benefit of all souls, who is free from lust, who is perfect in all respects, who is well-versed in the scriptures and who knows the science of Krsna, who can remove all the doubts of his disciples, and who is always alert in the service of Krsna is to be known as a guru.

Mxyzptlk · February 25, 2003

From Rupa Gosvami's Nectar of Instruction, 5th sloka, purport by Srila Bhaktivedanta Swami Prabhupada:

In this verse Srila Rupa Gosvami advises the devotee to be intelligent enough to distinguish between the kanistha-adhikari, madhyama-adhikari and uttama-adhikari. The devotee should also know his own position and should not try to imitate a devotee situated on a higher platform. Srila Bhaktivinoda Thakura has given some practical hints to the effect that an uttama-adhikari Vaisnava can be recognized by his ability to convert many fallen souls to Vaisnavism. One should not become a spiritual master unless he has attained the platform of uttama-adhikari. A neophyte Vaisnava or a Vaisnava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance.

Therefore a disciple should be careful to accept an uttama-adhikari as a spiritual master. (Nectar of Instruction p. 58)

Narayanidd · March 4, 2003

My dear vaisnavas,

P.A.M.H.O. All glories to Srila Prabhupada!

Regarding the post refering to the Nectar of Devotion: as an aspiring devotee I find that I'm leary about trying to judge the worth of a guru yet it is a necessary thing. How can I judge who is and who isn't an uttama-adhikari? In this age of Kali there are many pretenders who have the outward appearance of saintliness but are full of pride and envy,and there are also vaisnavas that are very advanced. How to tell the difference?

The only way I can think of is to chant Hare Krsna.

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

By chanting Hare Krsna the mind and soul become purified. Krsna knows ones innermost desires.

As the saying goes: When the pupil is ready the master appears.

Your servant,

Narayani d.d.

March 4, 2003

The word "Initiation" carries a number of meanings, and is thus the source of much confusion. The literal meaning of the word initiate simply signifies a beginning and can thus refer to the beginning of anything, initiating a program, initiating a project, or even initiating a love affair. A spiritual initiation is also a beginning, but because of the different ways in which the word initiate is used, the word initiate applies to at least two kinds of spiritual beginnings.

On the one hand, an initiate is someone who has been accepted into a particular tradition after undergoing specific ordeals and ceremonies, and usually after learning specific lore, skills and rituals associated with that specific tradition. That sort of initiation is the beginning of participation in a tradition upon a societal level. On the other hand, a spiritual initiate is usually someone who has received some tangible spiritual experience.

Initiation into a tradition in the first sense, upon a social level is specific to the particular tradition that one is entering and is a sectarian affair. To be initiated into the Gaudiya Vaisnavism is not to be initiated into a Shivite sect or into Thugee. It does not even imply initiation into other Vaisnava traditions, such as that of the Ramanujans, etc. Initiation into the realm of transcendence however, is non-sectarian, for the laws that govern such initiation are constant and eternal and cut across all sect lines, based as it is upon universal principles.

Nominal or formal acceptance into a specific tradition by an initiation ceremony or ritual is definite and clear and marks one as a member of that tradition. One is either an initiate of that tradition or one is not. The ritual that marks a persons acceptance into that tradition and the outward signs of ones acceptance into that tradition, markings, type of dress, etc., cannot be mistaken for anything else. Initiation into the realm of transcendence may have outward manifestations, such as crying, perspiration, hair standing on end (or turning white overnight) but it is an internal experience. In this later type of spiritual initiation; although some experiences along the road are sharp and definitive, the journey continues throughout ones lifetime and even beyond, and can continue from lifetime to lifetime.

A kanistha or lower class devotee can only tell another devotee through some outward show or appearance and is usually content with that mode of recognition. They can be distrustful of anyones claims to membership or participation in their tradition unless the person claiming that participation has undertaken the formal rites that mark one externally as a member of that tradition. A madhyama adhikari or mid level devotee, or higher, can on the other hand can usually discern through spiritually awakened senses another spiritual initiate without any outward indication. There is no Bhramans thread, saffron cloth, nor any at all outward expression that marks one as an Initiate certainly but to those whose spiritual senses are awakened there is no masking it usually.

Vaishnava_das108 · May 3, 2003

Dear prabhu,

As it should be obvious from the quote in your post wherein I said to Anadi prabhu: "If you have any doubts, please show the threads you have initiated here, all of them, along with the offensive replies by Shiva, Vaishnava108 das and others, to the senior devotees such as Vrajanatha prabhu and others....", I was talking about other threads, threads which Anadi prabhu started, not this particular thread. I would rather not repeat the offensive statement you made in one of those threads, if that's okay. Besides, given your attitude towards Srila Nayarana Maharaja, I am sure that you would not consider it offensive anyway, hence I see no real need to debate the issue. If you want to play innocent, that's fine.

I see, so you have decided to be a little coy? By not specifying what exactly you are talking about, it cannot be guaranteed that I know what you are referring to. No matter, for I think I have an idea. I assume it is because of some statements I made earlier this month?

Pray tell, what constitutes "offensiveness" in your dictionary? I am greatly relieved to see that you are a diksita disciple of Srila Prabhupada and I have the utmost respect for this alone, but with all due respect, I do not think it is fair to judge me based on some ambiguous statements. For all good reason, if I was really offensive towards Narayana Maharaja, then why would I be reading his books? If I was really offensive towards Narayana Maharaja, then why do I go into raptures hearing his sweet voice sing "Radha Krishna Prana Mora," the mp3 file of which I keep continuously playing on my computer? If I was really offensive towards Narayana Maharaja, then why would I be considering going to visit him when he comes to the UK later this year on a preaching tour? I have nothing personal against Narayana Maharaja, and I am extremely disappointed to see that intelligent people such as yourself and others are now referring to me as "offensive" and "evil minded". I am also extremely upset that you have placed me in the same category of offenders such as shiva. It should be clear that such judgements have been made without really knowing the reasons behind them and that constitutes an offense in itself.

Though I would like to reveal the reason behind those supposedly disparaging comments that I made at an earlier date: I am sick and tired of hearing that "Srila Prabhupada didn't give the higher teaching of rasa so Narayana Maharaja is giving it," and other such similar statements. Please bear in mind that I have been scrutinising this issue ever since it first blew up in ISKCON around 1996 or thereabouts, so I would think that I am familiar with such statements of Narayana Maharaja-followers and also similar ones. Did it not occur to you that this is a serious minimisation of Srila Prabhupada's glories? People consider my statements offensive, but do they not consider the original offensive statement towards Srila Prabhupada? That, and that alone, was the reaon behind my comments. Other than that, I have nothing personal towards Narayana Maharaja, and I enjoy associating with his followers. But if I hear of any offence or minimisation towards Srila Prabhupada, who I consider my very life and soul, I am duty-bound to try my best and stop it. Sorry if I may be offensive, but I hoe that now you can understand some reasons of mine in this regard.

If you would like to take this discussion further, or just to share each other's association, please do not hesitate to write to me at: gaurasundara_108@

I would certainly like to have your association.

----

Dear Pita das, if you are reading this, then I'm afraid I must apologise for not writing to you. I have been extremely busy this last couple of weeks so I have not had the chance to write to you. Please be assured that I will write to you at the earliest posible opportunity.

----

Dear Moderator, I am sorry for this post as I noticed that you had closed the original thread to prevent any further argument. However I felt that I had not been given a fair chance to give my side, that is why I am writing this post. You can delete it if you like, I have no problem.

Thank you.

May 3, 2003

Initiation

Into

Transcendental

Science

Devotee: Can you explain the real meaning of diksa, initiation?

Sridhara Maharaja: Srila Jiva Goswami has explained this in his Bhakti Sandarhha (868):

divyam jnanam yato dadyat

kuryat papasya sanksayam

tasmad dikseti sa prokta

desikais tattva-kovidaih

Experienced scholars have explained the meaning of diksa, or spiritual initiation, in this way: diksa is the process through which transcendental knowledge is imparted by the preceptor to the disciple. As a result, all the disciple's previous bad tendencies are crushed. Through diksa, all previous commitments are cleared, and one gets the light of new life in relationship with the transcendental Lord. Diksa, or initiation, is a process by which we are given a noble connection with the absolute center and at the same time, our previous commitments are all finished. It is an innter awakenment of life that brings divine knowledge. That wealth is there within us, but it is suppressed. Diksa means discovering one's inner wealth, and getting relief from all outward obligations.

With inner awakenment, the outward commitments vanish, just as when you reach home, all other arrangements you may have contracted for your comforts are all cut off, for at home you find full comfort. When we are in a foreign land, we may seek the comforts which are supplied in hotels, but when we reach home, the hotel comforts are discarded; we find no more use for them. Sometimes a minor is kidnapped from home. Later, while visiting his native place he may stay in a hotel, but if he suddenly finds his father's house, and retums home, his parents will recognize him and say, "O, my son! You were stolen from us when you were young. We recognize your face. I am your mother, this is your father, here is your sister." Then the hotel is no longer needed. In a similar way, with the inner awakenment of the soul, when we return back home, back to Godhead, we will find our comfortable home with Krsna. So, to make a connection with our real home and dispense with our outward links is known as diksa.

Mantra: The Spiritual Formula

Devotee: What is the difference between siksa, or spiritual instruction, and diksa ?

Srila Sridhara Maharaja: Diksa mainly involves initiation into the mantra, the spiritual formula. Other instructions are necessary to substantiate it, to help it become effective. Certain activities are also helpful. These are all parts and parcels of initiation. So, a general directlon is given by diksa, but how to substantiate that? Details are necessary. In the Srimad-Bhagavatam (7.5.23-24) it is said,

sravanam kirtanam visnoh

smaranam .-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

iti pumsarpita visnau

bhaktis cen nava-laksana

"Hearing about Krsna, chanting Krsna's glories, remembering Krsna, serving Krsna's lotus feet, worshipping Krsna's transcendental form, offering prayers to Krsna, becoming Krsna's servant, considering Krsna as one's best friend, and surrendering everything to Krsna- these nine processes are accepted as pure devotional service." All these things are advised; a thousand details may be necessary.

Initiation: Spiritual Invasion

If a general plans to invade another country, he must first chalk out his strategy of attack in a broad way. When he goes to practically execute his plan, so many obstacles appear, and he has to solve them and march on. If one plans to travel, first he conceives of the whole plan in a nutshell: "From this foreign land, I will retum home by this route." But to carry out the plan in practice, so many details are necessary. First it is chalked out in a rough plan, and then he must practically do so many things. First he must hire a taxi, then he has to go to the airport to purchase a ticket for the plane-in this way, so many details are required. So, from partial knowledge, we have to develop final knowledge. This detailed knowledge is known as siksa.

Devotee: What is the position of a devotee, who although not yet fully free from the influence of maya, accepts disciples on the order of Srl Caitanya Mahaprabhu and his spintual master?

Srila Sndhara Maharaja: It is better that a man who begins business with small capital has a connection with a wealthier capitalist. Then he can prosper in his business. In a similar way, as long as one is not completely established in Krsna consciousness, he must have some connection with superior aid. Then he will be safe. If we are to fight face to face with maya, illusion, help from the higher agency should be our only resource.

It is very difficult to control maya. Krsna says in Bhagavad-gita (7.14):

daivi hy esa gunamayi

mama maya duratyaya

mam eva ye prapadyante

mayam etam taranti te

"My illusory energy is impossible to overcome. Only one who surrenders to me can cross beyond it." Maya dreads only Krsna, for she has her backing from Him. If you attempt to cross maya alone, it will be impossible. You must have some higher connection. And with the help of that connection you can overcome illusion. Maya will withdraw only when she sees that you have the backing of higher potency. Alone, you cannot fight and gain victory over maya. It is impossible, because wherever you go, you are within the boundary of maya, illusion. It may be more or less intense, but it is all maya. Only when you really come in touch with the plane above maya can you fight against maya; only then will maya withdraw. We must have some shelter beyond maya from where we can fight with illusion. We are advised to take shelter of sadhus, saints, and sastra, scriptures. Their help comes from above, and we must accept that help from the inner core of our hearts.

Accepting Disciples and Karma

Devotee: It seems that those who accept disciples have to undergo some physical difficulty or suffering because of accepting the karma of their disciples.

Srila Sridhara Maharaja: Physical difficulty should not be considered. And physical success also should not be considered of much value. One should not think that if a guru has a large number of disciples he is great.

One may voluntarily accept the responsibility of the spiritual life of so many disciples, but find that their improvement is not satisfactory. As a result, he may experience some disturbance. He may think, "I have taken charge of their lives, but I am not able to give them the desired improvement in their spiritual life." That is a good symptom. The Vaisnavas have no trouble for themselves, but they are troubled for others (para-duhkha duhkhi). In his prayer to Sanatana Goswami, Srila Raghunatha Dasa Goswami writes that Sanatana Goswami was always distressed upon seeing the distress of others. A Vaisnava has no mental trouble for himself, but he feels mental trouble when he sees the pain of others. It is difficult for a Vaisnava to tolerate. They are always sympathetic to the misery of others. This is the qualification of the intermediate devotee. He has no trouble of his own, but he is troubled by the pain of others. An intermediate devotee cannot ignore these things.

The spiritual master will have to digest some of the responsibility of the bad and undesirable activities of the disciple. He has the responsibility of managing them by his instruction. When a doctor has accepted a patient, and the patient is in pain, the doctor may feel some trouble in his mind: "l have taken charge of this patient, and I can't remove his difficulty." In this way, he may feel some voluntary responsiblity.

The spintual master may experience different kinds of suffering in different stages. Sometimes a guru may feel, "I am doing as much as I can to help this disciple." Such a guru does not take so much responsibility for his disciple. He thinks, "I am doing my duty," and treats his disciples with this openness of mind. It is just as in the case of the consulting physician and the family doctor. The family doctor cannot shake off the responsibility of caring for his patients, but a doctor from outside may say, "If you like, you may engage another doctor." The consulting physician is not so much eamest for the patient. He may feel, "I am not perfect, I cannot make him pure immediately. Whether he improves is God's will. I can only do my best." From the beginning of their relationship, just as a doctor may approach his patient with this attitude, the guru may approach his disciples. The question of how much responsibility the guru takes for the disciple is a question of the attitude he takes towards his disciples in particular cases.

Devotee: Does the disciple's advancement depend more on the guru or on his own efforts? How will the disciple make proper advancement in following the principles of his guru?

Srila Sridhara Maharaja: That depends on the stages of realization of the disciple. Exclusive devotion must come from the disciple towards the guru. It is said in the Svetasvatara Upanisad (6.23):

yasya deve para bhaktir

yatha deve tatha gurau

tasyaite kathita hy arthah

prakasante mahatmanah

"The key to success in spiritual life is unflinching devotion to both the spiritual master and Krsna. To those great souls who have full faith in both Krsna and the spiritual master, the inner meaning of the scriptures is fully revealed." The guru is Krsna's representative. We are in search of divinity, and so, we must try to concentrate all our energy wherever we find a real connection with divinity. That is the key to success, because Krsna is all-conscious. So, the response to our devotional efforts will come from Krsna according to our attentiveness to Him. He is everywhere. In the conception of infinite, everywhere there is center, nowhere is there circumference. In every point there may be the center. Prahlada Maharaja saw the center present everywhere. Hiranyakasipu asked him, "Is your God in this pillar?" Prahlada replied, "Yes. He is there." And when Hiranyakasipu demolished the pillar, Lord Nrisirnhadeva came out.

Guru-Absolute and Relative

Devotee: Can you explain this concept of the absolute and relative position of the spiritual master?

Srila Sridhara Maharaja: By the special will of Krsna, gurudeva is a delegated power. If we look closely within the spiritual master, we will see the delegation of Krsna, and accordingly, we should accept him in that way. The spiritual master is a devotee of Krsna, and at the same time, the inspiration of Krsna is within him. These are the two aspects of gurudeva. He has his aspect as a Vaisnava, and the inspired side of the Vaisnava is the guru. On a fast day like Ekadasi, he himself does not take any grains. He conducts himself as a Vaisnava, but his disciples offer grains to the picture of their guru on the altar. The disciples offer their spiritual master grains even on a fast day.

The disciple is concerned with the delegation of the Lord, the, guru's inner self, his inspired side. The inspired side of a Vaisnava is acarya, or, guru. The disciple marks only the special, inspired portion within the guru. He is more concerned with that part of his character. But gurudeva himself generally poses as a Vaisnava. So, his dealings towards his disciples and his dealings with other Vaisnavas will be different. This is acintya-bhedabheda, inconceivable unity in diversity.

There may be imitation, and there may be deviation. Both are possible. For ulterior motives, one may make a trade of guruship, just as in the case of the caste goswamis and the sahajiya imitationists. For some reason or other, one may pose as a guru, but the syrnptoms of a real guru are given in the scriptures: sabde pare ca nisnatam brahmany upasamagrayam: "A bona fide spiritual master must be conversant with the conclusions of the Vedic literature, fixed in realization of the Supreme Truth." (Srimad Bhagavatam 11.3.21).

Scriptures Need Saints

Anyone can say, "I am guru, he is not guru ." Imitation is always possible, but the scriptures give the criterion for the selection of a real guru, and the real guru will extract the meaning of the scripture. Guru and sastra are interdependent. One will help another for our edification. The scriptures say we must read the scripture under the guidance of a proper professor, a Vaisnava guru (acaryavan puruso veda ). So, the scripture is dependent on the spintual master. And who is a spiritual master? The scriptures will explain. So they are interdependent: sadhu and sastra are both necessary. They are the active and the passive agents.

Devotee: Can you explain why Krsna appears in so many different gurus? Why must Krsna appear again and again? Can't we leam everything we need to know just by reading Bhagavad-gita ? What is the need for constant revelation? Don't the old books contain all the truths we need to know?

Srila Sridhara Maharaja: In Srimad-Bhagavatam, Krsna says, "First I transmitted Vedic knowledge to this world through Brahma. And that was entrusted to his disciples: the four Kumaras, Marichi, Angira, and other sages. The knowledge was first invested in them and later in books.

First it was presented in the forrn of sound, not script. Gradually it became fixed in writing. In the beginning, it descended directly through sound from one man to another, from lip to ear. No script or writing was invented at that time, but knowledge was contained in the form of sound. Passing through the ear to the mouth, and again to the ear of another, gradually it became lost. In connection with the mediator sometimes it becomes lost and disfigured, distorted, and then again the Lord feels the necessity of appearing in this world (yada yada hi dharmasya ).

Sometimes Krsna comes himself, and sometimes he sends a normal thinking man to reinstate the standard of true religion. Krsna says, "This karma yoga that I have spoken to you, Arjuna, I spoke first to Surya, and from Surya it was passed down from generation to generation. And so it has become mutilated and disfigured. Again I am speaking that very same thing to you today." The enervating plane gradually erodes the truth. The truth is bright when it first appears, but gradually with the contact of this enervating plane, it becomes weak, disfigured, and demoralized, and so Krsna appears from time to time to rejuvenate it, and bring about a renaissance.

Devotee: Is there any difference between an acarya and a guru?

Srila Sridhara Maharaja: Guru and acarya are the same but generally it may be said that an acarya does more extensive work. And also the acarya must have extensive knowledge of the scriptures, whereas the guru may not have expressly deep knowledge of scripture, but may have real knowledge of their purport. He may not be able to quote scripture extensively, but feels the meaning of the scriptures. He may be a guru. But an acarya is one who preaches widely and is able to extensively quote scriptural evidence.

Marketplace of Gurus

Devotee: There are so many imitation gurus in the guise of Vaisnavas who are simply out to cheat the innocent public. How can we know who is a real guru and who is a cheater? How do we know when we are being given real knowledge and when we are being cheated?

Srila Sridhara Maharaja: We have to find out what is the source of his knowledge. In the marketplace there may be imitation gold, but if we are sure that the gold we are purchasing is coming from a particular mine, we can buy it, with the assurance that it has not been tampered with on the way. In that way it can be understood: by examining the source.

Once, here in India, Gandhi wanted to revive the cherka system of homespun cloth. In the cherka system, the poor produce thread with a spinning wheel, and if everyone buys that cloth, called khadi, then the money goes to the pockets of the poor. But the Japanese and English cloth factories sent imitation "homespun" khadi here. They began manufacturing rough cloth, imitating the ordinary homespun cloth produced here by the poor. Gandhi found himself perplexed, "What is this?" he said. "My need is that the money go to the poorest pocket, but now the capitalists are producing imitation rough cloth abroad, and that is being sold here in India. Instead of money going to the poor here in India, it is going to the foreign capitalists." Then he founded one association, the Khadi association, and told his followers, "You must purchase homespun cloth only from those shops who are connected with this association of mine. Then the money will surely go to the pockets of the poor." At that time he said, "This is guru parampara, the system of disciplic succession." Of course, this a crude example.

Revealed truth coming uncontaminated through a particular process is parampara. We must connect with a reliable succession. Only then can we get the genuine thing. The authorized association is necessary, guru parampara is necessary. So, before we read anyone's book, we shall try to find out who is his guru, and from where the substance is coming down. Is it only a facade, or is there any real substance within? If we can understand that he has a relationship with a genuine sadhu, then we can give some attention to him.

I often give the example of the homeopathic globule. The mere globule itself has no medicinal value. The potency is within. An ordinary guru may give the same mantra to his disciple, but what is the potency within the sound? What quality of conception or divine will is contained in that sound? That is all-important. To get the mantra from a sad guru, a genuine guru, means to get the internal good will or real conception about the Lord. The seed of a banyan tree may be a small seed, but the great big banyan tree will come from that seed. The will with which the particular sound is given by the guru to the disciple is all-important. We may not trace that at present, but in time, if a favorable environment is there, it will express itself and develop into something great. So, when we go to purchase anything, we must be careful about imitations, or else we may be deceived.

May 3, 2003

Pancha Samskara: The Process of Initiation

By Srila Bhaktivinoda Thakura

Translation by Shukavak dasa

ISKCON Journal, Vol.1, No.1, 1990. No copyright notice.

The following discourse is a translation of an article written in Bengali, entitled Panca-samskara, by Thakura Bhaktivinoda. The article was originally published in his journal, Sajjana Tosani (vol. 2/ 1) in 1885. I have added portions, indicated by square brackets, from a supplementary article of the same title also from Sajjana Tosani (vol. 4/1) published in 1892. I present this translation with the hope that it will encourage a deeper understanding of the initiation process by both teacher and student within our Vaisnava tradition. - Shukavak Das

The sastras explain that a person who receives panca-samskara can practice two kinds of devotion (1) and gain permanent happiness in the eternal abode of Sri Hari:

avapta-panca-samskaro labdhva-dvi-vidha-bhaktikah

saksat krtya harim tasya dhamni nityam pramodate (2)

Persons who read this instruction with faith will want to understand the meaning of the expression panca-samskara. In order to help them, we will first explain the conventional understanding of the term and then give its deeper significance.

The smrti sastras explain panca-samskara in the following manner:

tapah pundram tatha nama mantro yagas ca pancamah

ami hi panca-samskarah paramaikanti-hetavah

"Tapa, pundra, nama, mantra, and yaga - these five items comprise panca-samskara. They are the cause of intense devotion to Lord Hari." (3)

When a faithful person learns about panca-samskara, he approaches a religious teacher and humbly requests him for initiation, or diksa. After considering the student's sincerity, the teacher mercifully gives tapa and pundra to the student in order to sanctify his body. Some religious groups give tapa by marking the student's body in various places with the symbols of Lord Vishnu's conch, disc, club and lotus using hot iron brands. Other religious groups imprint the name of Hari with clay using a sandalwood stamp. [in reference to tapa the smrti sastras further state:

hari-namaksarair gatram ankayet candanadina

sa loka-pavano bhutva tasya lokam avapnuyat (4)

"One who marks his body with the syllables of Hari's name using sandal paste purifies the world and after death attains the kingdom of God."

In the Sri Sampradaya of Ramanuja tapa is given by branding the body with the symbols of conch and disc, but Sri Chaitanyadeva has instructed that we mark the body with Harinama using sandal paste etc. instead of brands. This rule is a blessing for the souls of Kali-yuga.]

Pundra, or tilaka marks, are vertical lines drawn on the body. The sastras interpret these vertical marks either as symbols representing the Temple of Hari, or as His footprints. Accordingly each religious group has its own prescription for pundra which is universally accepted within that particular group. (5)

Nama or name is the third samskara. Mercifully the teacher utters the name of Hari into the ear of the faithful student. This name is to be recited daily by the student. [Receiving name means that one understands one's self to be a servant of Hari. During initiation the teacher also gives a personal name to the student which indicates devotion to Hari. In the Sri Sampradaya of Ramanuja, names like Rama Krishna Dasa, Narayana Dasa, Ramanuja Dasa etc. are given. In the Gaudiya Sampradaya names such as Sri Govinda Dasa, Sri Nityananda Dasa, Sri Chaitanya Dasa etc. are used. Since the time of Sriman Mahaprabhu names like Ratnabahu, Kavikarnapura, Premanidhi etc. have been used. Subsequently even names such as Bhagavatabhusana, Gitabhusana, Bhaktibhusana etc. are employed.]

The fourth samskara is mantra. Out of his mercy the teacher gives an 18 syllable mantra to his beloved student. [Mantra is the recitation of a short prayer which corresponds to the particular deity one worships. In the worship of Krishna an 18 syllable mantra is given.]

The fifth and final samskara is yaga or deity worship. Using the mantra which he has received from his teacher, the student begins the worship of salagrama sila or sri murti, the Deity of Vishnu. This is known as yaga. By receiving panca-samskara, the five sacraments, a faithful person enters into bhajana-kriya or the personal worship of God, which eventually leads to pure love for Sri Hari.

When we analyze the stages that lead to love of God, we understand that faith or sraddha is the first stage. Without sraddha, there is no way to obtain love of God. From faith, one seeks saintly association which is called sadhu-sanga. This leads to shelter at the feet of a spiritual teacher. Thereafter, panca-samskara or initiation follows. Panca-samskara gives rise to bhajana-kriya or the personal worship of God.

Bhajana-kriya leads to anartha-nivrtti, which is the stage where one clears up unwanted things from his heart. After anartha-nivrtti one's faith can develop and enters the stage called nistha or mature faith. From nistha, taste or ruci develops. This leads to the stage of asakti or deep attachment. From asakti spiritual emotions called bhava spring forth. This eventually ripens into the stage called love of God, prema. Therefore, everyone should seek shelter at the feet of a spiritual teacher and receive panca-samskara, which is the source of bhajana. Without panca-samskara, bhajana is not spontaneous. Instead, it is performed with difficulty.

Some people think that prema or love of God can be obtained without panca-samskara. This is incorrect. The conditioned soul in this world has become hostile to the Divine, and consequently his original spiritual nature has become distorted. As a result he must sanctify himself before that true spiritual nature can develop. And what is the means to attain this pure state? The best way is through samskara or sanctification. Without samskara how can his distorted nature be given up? If we see someone whose nature is not distorted then we think that in a previous birth, through the mercy of a spiritual teacher, he must have received samskara, and on the strength of that samskara he has attained his true spiritual nature wherein prema or love of God has arisen. Otherwise we think that this person has been imperceptibly sanctified by the inconceivable mercy of the Lord Himself. No matter how you look at it, samskara is always there.

On the other hand, samskara is not necessary for liberated persons because their nature is not distorted. Distortion of the soul's original spiritual nature is the cause of his bondage in this world. For this reason, without samskara the life of the conditioned soul is impure. Even if a person has attained prema on account of previous samskara, still in his present life he again receives samskara in order to set a proper example for the good of all.

Samskaras exist in all religions and in all countries. The purer a particular religion is, the more its samskaras are sacred and complete. Although we have not had the opportunity to thoroughly study the samskaras of all religions, we at least can say that the samskaras of the Aryan religion appear to be of a higher order than the samskaras of other religions. In particular, the samskaras of Vaisnava culture are the best part of the Aryan religion. No other practise is as sacred and complete.

The question arises, "if the practise of samskara found in Vaisnava culture is so good, then why are those who practise it still bound by distorted natures?" The answer is that Vaisnava samskara is the best, but at the present time (6) it is practised in name only. Both the spiritual teacher and the student block their own spiritual advancement by being content with the external aspects of samskara alone, as I've just described.

Today, the deeper significance of samskaras is not understood at all. When the student submits himself to the teacher, the teacher gives panca-samskara and then abandons him. What good can come from panca-samskara of this type?

Externally the student looks good, but internally there is nothing. The symbols of divine conch, disc and the name of Hari mark the body. The tongue utters the name of Hari and worship of salagrama sila or sri murti with mantra is performed, but the student is addicted to endless sinful practises. At night, he takes intoxicants and practises debauchery!

Oh good teacher, how have you benefited your student? What is the difference in him before and after diksa? In fact, he is worse. He is a hypocrite. There is no remorse, "I am sinful. It is my fault. How can my sin be given up?" These days no one thinks like this when they take shelter of a spiritual teacher. Sinful activities are performed without the slightest concern. What misfortune!!

Why is this? The reason is that the wrong kind of relationship exists between teacher and student. The sastra gives rules to guide this relationship, but they are not followed. The student who is burning in the fire of material life, who analyses his predicament and concludes, "My relationship with material nature is not permanent, therefore I must take shelter of a spiritual teacher in order to obtain the feet of God" has reached the stage of faith and is qualified to take shelter of a spiritual teacher. The teacher should study the student for one year and observe his atonement. This is called tapa.

During this examination period the student is encouraged to atone even more and when the teacher is satisfied, he brands the student with the symbols of conch and disc. These marks are permanent and they symbolize the purity that the student must maintain for the rest of his life. This is tapa, the faithful soul's first samskara. In English we define the word tapa as "repentance, atonement, and the permanent impression of higher sentiment on the soul." Tapa applies not only to the body, but also to the mind and the soul. If it is only physical, in the form of branding or stamping, then tapa has not actually taken place and religious practise becomes hypocritical. At the present time this kind of hypocrisy has weakened Vaisnava culture. Without tapa or inner repentance, the soul cannot live as a Vaisnava. Without tapa, the whole process becomes useless. Without tapa the heart remains impure. Therefore, good friends, seek atonement without delay!

When the teacher sees that the student has received tapa properly (in other words, genuine atonement has occurred), then out of his mercy, the teacher gives him urdhva-pundra. What is urdhva- pundra? It is effulgence! It is also known as urdhva-gati, the path of advancement. After receiving tapa the student voluntarily accepts a suitable amount of renunciation from worldly activities. This is the path of advancement. However, if the student accepts no renunciation then his tapa or atonement is useless. So much trouble! So much asceticism! So much renunciation of one's happiness! So much work to control lust, anger and greed, but it is all useless labor if one does not perform these austerities in order to obtain Vaikuntha, the kingdom of God.

In other words, by taking shelter of . Cit Ananda Lord Hari, a soul follows the path of advancement, urdhva-gati. The illumination of the soul, the mind and the body is called urdhva-pundra. Aversion to material life and attachment to the Supreme Lord is called tapa and pundra, and these two ornaments are absolutely necessary for the conditioned soul.

Without urdhva-pundra the body is as good as dead. Realizing this we must bathe in atonement. Without urdhva-pundra the mind drifts and becomes attached to lowly sense objects and then wastes its time discussing the lowest subjects. O repentant soul! Do not delay, mark the body, mind and soul with urdhva-pundra and follow the path of advancement which leads to the kingdom of God. Without urdhva-pundra the soul's real nature is extinguished. Therefore adopt urdhva-pundra.

Seeing the beloved student shining with tapa and urdhva-pundra, the teacher gladly gives nama, the holy name of God which awakens the soul's eternal nature. The eternal nature of the soul is servitude to the Lord, and by tasting the nectar of the Lord's holy name the soul is carried to the supreme abode. Then he says, "I am Hari Dasa. I am not the enjoyer of this world. Even Maya herself is eternally connected to Krishna and I must utilize her in the service to Krishna." The eternal soul is then enchanted by singing the name of Hari. By taking shelter in the nectar of the Lord's holy name, the soul becomes aware of his own spiritual nature. Intelligent men, always sing the name of Hari! Let the mind always remember the name of Hari. May the soul always be adorned with the name of Hari.

Out of affection, teacher next gives a mantra that allows his student to easily experience the nectar of the Lord's holy name. A mantra is a kind of prayer that contains the name of God that is inflected grammatically in the dative case. (7) The mantra also includes certain adjectives that qualify the name of God and allows it to express a particular mood or taste. By giving a mantra the teacher helps his student taste the holy name by selecting a suitable 'flavor' for him. When we say "namah", obeisance to Hari, we employ the 4th or the dative case ending. The dative case expresses the proper relationship between the worshiper, the worshiped and the worship that allows the taste of the holy name to be easily experienced.

There is no end to the happiness of a person who has received a mantra. Those who analyze the meaning of the 18 syllable mantra, generally used in the worship of Sri Krishna, know that it is a condensed sampling of the taste available from the Lord. (8) The same also applies to the 24 syllable gayatri and other mantras that are used to worship the Lord. (9) Those who have not received a mantra can only speculate about the taste of the holy name, but unfortunately most of their considerations are useless. Therefore you must receive a mantra. Those who have received it consider it to be a most important samskara.

There are those who are aware of these principles and yet are not firmly fixed in the matter of worship because they have not received tapa, pundra, nama, and mantra from a qualified teacher. Every subject has its rules and regulations and those who reject the rules and regulations of worship often experience difficulty. Therefore it is said:

sruti-smrti-puranadi-pancaratra-vidhim vina

atyantiki harer bhaktir utpatayaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic literature like the Upanisads, Puranas and Narada-pancaratra is simply an unnecessary disturbance in society." (10)

Therefore my friends! With logic and pure reasoning receive tapa, pundra, nama and mantra from a qualified teacher. Not only will you become happy, but by establishing this divine link with God you will benefit all the people around you.

Out of love the teacher next explains the procedure of yaga or Deity worship to his student. Without Deity worship the conditioned soul cannot advance properly. Even though one has received tapa, pundra, nama, and mantra the soul's material condition has not fully abated. Only when one has pleased Lord Hari is the soul freed from this material world at the time of death. Therefore, until the end of life, yaga is necessary even for those who have received mantra. Even though one lives in this world without attachment to matter, still there is danger from matter. Therefore, yaga, or the path of Deity worship, is the proper way to deal with matter. Yaga is the procedure of worshiping the Lord by employing all the physical and mental faculties of seeing, touching, smelling, tasting, thinking, discriminating and acting.

Utilizing each of these faculties in the worship of salagrama, for example, is a good way to cultivate love of God. Service of Sri Vigraha, the Deity, is called Vaisnava yaga. No matter what our situation, we must live in this world by working. Therefore a person who has received mantra has the duty to spend his life worshiping God with devotion following the rules of Deity worship. By teaching yaga the compassionate teacher rescues his student from the ocean of material existence.

Yaga is the fifth and final samskara. A person without yaga has no life and he is forced to accept the results of his karma. Therefore, one should live in this world as Vaisnava and engage in Deity worship. A detailed explanation of the principles of Deity worship is offered in the book Sri Chaitanya-siksamrta in the discussion under vaidhi-bhakti. (11)

I have now explained both the conventional understanding and the inner significance of the expression panca-samskara. But still one question arises. "Why do teachers not give this kind of instructions to their students today?" The answer is that due to the degenerative effects of time, man's understanding about the role of spiritual teacher has become extremely corrupt. Today people take instruction from kula-gurus, hereditary family teachers or similar such persons and therefore they are unable to take shelter of a qualified teacher. It is said in the sastras that the seriously inquisitive student must approach a spiritual teacher who has attained shelter and faith in the Vedas and God, and surrender to Him.

tasmad gurum prapadyeta jijnasuh sreya uttamam

sabde pare ca nisnatam brahmany upasamasrayam (12)

When one surrenders in this way, the material ocean diminishes to the size of a calf's hoofprint. However, if that surrenders is in name only, then it is pointless. At the present time most people do not want the shelter of a genuine teacher because very few want to solve the problems of life. However, it is the responsibility of the living soul in this world to search for a teacher and solve these problems. The Lord reveals Himself to the serious student in the form of a teacher who can rescue him. It is good to have a strong desire for a teacher, but it is wrong to accept just any person simply to satisfy one's desires. A genuine teacher will come to one who is sincerely searching, but before the student accepts that teacher he should also examine him for one year. Without examination the teacher - student relationship is only a disturbance.

After close study we conclude that without proper acceptance of panca-samskara the conditioned soul cannot develop intense devotion to Sri Hari. Therefore panca-samskara is extremely necessary.

Reference

(1) Devotion is of two kinds, namely vidhi-bhakti, devotional service performed according to rules and regulations and raganuga-bhakti, devotional service performed by following the moods of Krishna's Vrindavan associates.

(2) Prameya Ratnavali (by Baladeva Vidyabhusana) 8.5

(3) Prameya Ratnavali 8.6

(4) Prameya Ratnavali 8.6

(5) For more information about tilaka see A.W. Entwistle's work, Vaisnava Tilakas, published in the International Association of the Vrindavan Research Institute's bulletin, number 11 and 12, 1981-2.

(6) The late 19th century, Bengal.

(7) Such as Krishnaya or Ramaya.

(8) The 18 syllable Gopal mantra is one example.

(9) The kama-gayatri, used by Gaudiyas, is one example.

(10) Bhakti-rasamrta-sindhu 1.2.101.

(11) The original text of this article used the future tense, indicating that the book Sri Chaitanya-siksamrta had not yet been published.

(12) Srimad-Bhagavatam 11.3.21