"Always place oneself under the guidance of a higher Vaishnava. At
times this may not be a popular or easy thing to do, but it is
certainly imperative for spiritual advancement."
Q. I regularly read Sanga and find it very scholarly and free of envy
of other spiritual groups. However, a guru who belongs to another
organization initiated me, and your approach to the teachings is
somewhat different than his. Is this a problem?
A. I am happy to know that my writings have been helpful to you. Our
diksa guru connects us to the sampradaya of Sri Caitanya Mahaprabhu by
initiating us into the chanting of Krishna nama and Krishna mantra.
Within Mahaprabhu's sampradaya there are many instructing (siksa) gurus
capable of helping us take advantage of the mantras imparted to us by
our diksa guru. While the instructions of gurus may vary regarding
details, they are one in principle, as they all teach the same subject:
love of Krishna. My writing tends to focus on principles rather than
on details. If anything I write differs from details that you have
heard from your diksa guru, then I hope you will be mature enough to be
able to sort that out for yourself.
Q. What if a person has an attraction for an advanced Vaishnava other
than his or her own Guru?
A. It is not uncommon for a disciple initiated by one guru to develop
an affinity for another sadhu in the same lineage. In Gaudiya
Vaishnavism there is a long history of this, and we find instances of
it even among the eternal associates of Sri Caitanya Mahaprabhu. Two
prominent examples are Sri Raghunatha dasa and Sri Krishnadasa Kaviraja
Goswami, who each developed deeper attachment to their siksa gurus than
to their diksa gurus. While respecting all of our teachers, we may be
drawn more to one than to another, and that guru or teacher will
naturally have a special place in our heart. We should follow our heart
to the extent that its attraction does not take us beyond the
parameters of scriptural advice.
Practically speaking, the most important guru to any disciple is the
one who is helping him or her make spiritual progress at that
particular point in time. A truly qualified guru will be interested
only in our spiritual progress, nothing more. If our initiating guru
sees that another sadhu is better suited to help us, he or she will
encourage us to take advantage of that association. Of course, a
disciple may become attracted to another guru, or even a so-called
guru, for less than spiritual reasons. Therefore, the initiating guru
may have to carefully consider the matter before he or she blesses the
disciple to take guidance from another teacher on an ongoing basis.
In any event, the task before the disciple remains the same--to always
place oneself under the guidance of a higher Vaishnava. At times this
may not be a popular or easy thing to do, but it is certainly
imperative for spiritual advancement. Making spiritual progress takes a
lifetime of commitment, or more accurately many lifetimes. While there
may seem to be greener pastures elsewhere, before concluding that the
present pasture can no longer nourish us, we must be careful to make
the best use of our present learning environment regardless of any
difficulties we are facing.
Q. I lost faith in my spiritual master and the institution that he
belongs to. Is there a proper way to end my relationship with him?
Should I give back the japa beads that he chanted upon and gave me?
A. It is important to be grateful to all those who have helped us make
progress in spiritual life, regardless of their shortcomings. If we
find that for scripturally sound reasons we have to end a relationship
with a particular Vaishnava who served us in the capacity of guru, we
should begin by expressing gratitude for everything that devotee has
done for us. However, this would be a rare case. In many cases there is
no need to end one's relationship with an initiating guru whose lack of
knowledge or poor character shows itself at some point. Instead, one
can simply place oneself under the guidance of a highly qualified
instructing guru and continue to respect one's initiating guru from a
distance. However, if the guru's moral character deteriorates and his
or her standing in actual Vaishnavism becomes negligible, there is
sufficient cause to break one's relationship with such a guru
altogether. The illustrious Bhaktisiddhanta Saraswati Thakura made this
abundantly clear by his example that involved exposing pseudo-Vaishnava
gurus and reinitiating their disciples.
Hopefully your loss of faith in one Vaishnava and the institution he is
affiliated with is not a loss of faith in the ideal of Gaudiya
Vaishnavism altogether. Of course, people can reject their guru for the
wrong reasons, but I pray that this is not the case in your
circumstances. I also pray that you will continue your spiritual life
under good guidance.
Q. Can a devotee who is not self-realized but who strictly follows the
instructions of scripture and his spiritual master become a diksa guru?
Would such a guru be able to deliver his disciples by giving them the
same siksa he has received?
A. It is possible for an advanced devotee who is not yet perfected in
realization to serve in the capacity of guru. In this regard Pujyapada
Sridhara Deva Goswami gave the following example of three types of
gurus: (1) A devotee who has two feet in the spiritual world and
extends one foot to the material world. (2) A devotee who has one foot
in the material world but has extended his or her other foot to the
spiritual world. (3) A devotee who has two feet in the material world
but whose eyes are always looking to the spiritual world.
His description of three types of gurus roughly corresponds with Sri
Jiva Goswami's following description of three types of maha bhagavatas
(superlative devotees): (1) The bhagavat-parsada-deha-prapta is one who
has attained his or her spiritual body and is fully functioning within
it. An example of this type of devotee is Narada, who upon attaining
perfection received his vina and a suitable spiritual form from
Bhagavan. (2) The nirdhuta-kasaya is one who is free from material
desire but not yet perfect in terms of the cultivation of love of God.
An example of this kind of devotee is Sukadeva Goswami, who although
free from material desire (nirgrantha) became interested in the lila of
Krishna. (3) The murcchita-kasaya is one who is not entirely free from
the influence of the mode of goodness (sattva guna) but whose
absorption in bhakti is such that any seed of material desire that
remains in his or her heart has no opportunity to fructify. An example
of this type of devotee is Narada, who was blessed with Bhagavan's
darshana before his realization was perfect, a blessing intended to
inspire him to perfect himself.
Another example given is that if one follows the sun fast enough one
will always bask in its rays, even though one has not yet attained the
sun globe. Similarly, one who proceeds steadily in the direction of
prema, guided by a taste for divine service, is always blessed by
Bhagavan, even though he or she has yet to attain prema. Following the
lead of such a devotee is a safe course to take.
Q. Thank you so very much for your teachings and your books. I
particularly love your commentary on Bhagavad-gita. I am very
interested in becoming your student and perhaps being initiated. How
would I go about doing this?
A. Sri Rupa Goswami explains that to advance in Krishna consciousness
there are four things that should be in place. He writes:
gurupad asryam tasmat krishna diksadi siksanam visrambhena guroh seva
sadhu vartmanuvartanam
"One must take shelter of sri guru, receive diksa and siksa from him or
her, render faithful affectionate service to the guru, and follow the
path of the saints."
Taking shelter means that after hearing from the guru for some time,
the beginner or novice who has developed faith and affection for the
guru sincerely approaches him or her for initiation. During this period
the guru in turn considers the qualifications and sincerity of the
novice. If the guru feels that he or she is sincere, the guru will
impart the mantra (diksa) to the novice, explaining its significance
along with other relevant instructions (siksa). The initiate is then
required to render faithful affectionate service to the guru. Ongoing
devotion to guru and Krishna in the association of advanced devotees is
what Sri Rupa is referring to when he tells us to follow the path of
the saints. Only through such devoted service (bhakti) can the import
of the mantra be realized.
While details may vary, these principles from Sri Rupa form the
foundation of all bona fide guru-disciple relationships in the Gaudiya
Vaishnava sampradaya. Anyone desirous of making real progress in
Krishna bhakti should consider them carefully and take them to heart.
The guru manifests to the disciple though his words; being in his
physical presence at all times is not required.
In any case, I am very pleased to hear that you are appreciating my
commentary on the Bhagavad-gita and that you want to advance in Krishna
consciousness. Bless you for your interest in the path of Sri Caitanya
Mahaprabhu. I pray that by his grace, you will overcome all obstacles
and find shelter at the feet of a bona fide guru in the Gaudiya
sampradaya.
times this may not be a popular or easy thing to do, but it is
certainly imperative for spiritual advancement."
Q. I regularly read Sanga and find it very scholarly and free of envy
of other spiritual groups. However, a guru who belongs to another
organization initiated me, and your approach to the teachings is
somewhat different than his. Is this a problem?
A. I am happy to know that my writings have been helpful to you. Our
diksa guru connects us to the sampradaya of Sri Caitanya Mahaprabhu by
initiating us into the chanting of Krishna nama and Krishna mantra.
Within Mahaprabhu's sampradaya there are many instructing (siksa) gurus
capable of helping us take advantage of the mantras imparted to us by
our diksa guru. While the instructions of gurus may vary regarding
details, they are one in principle, as they all teach the same subject:
love of Krishna. My writing tends to focus on principles rather than
on details. If anything I write differs from details that you have
heard from your diksa guru, then I hope you will be mature enough to be
able to sort that out for yourself.
Q. What if a person has an attraction for an advanced Vaishnava other
than his or her own Guru?
A. It is not uncommon for a disciple initiated by one guru to develop
an affinity for another sadhu in the same lineage. In Gaudiya
Vaishnavism there is a long history of this, and we find instances of
it even among the eternal associates of Sri Caitanya Mahaprabhu. Two
prominent examples are Sri Raghunatha dasa and Sri Krishnadasa Kaviraja
Goswami, who each developed deeper attachment to their siksa gurus than
to their diksa gurus. While respecting all of our teachers, we may be
drawn more to one than to another, and that guru or teacher will
naturally have a special place in our heart. We should follow our heart
to the extent that its attraction does not take us beyond the
parameters of scriptural advice.
Practically speaking, the most important guru to any disciple is the
one who is helping him or her make spiritual progress at that
particular point in time. A truly qualified guru will be interested
only in our spiritual progress, nothing more. If our initiating guru
sees that another sadhu is better suited to help us, he or she will
encourage us to take advantage of that association. Of course, a
disciple may become attracted to another guru, or even a so-called
guru, for less than spiritual reasons. Therefore, the initiating guru
may have to carefully consider the matter before he or she blesses the
disciple to take guidance from another teacher on an ongoing basis.
In any event, the task before the disciple remains the same--to always
place oneself under the guidance of a higher Vaishnava. At times this
may not be a popular or easy thing to do, but it is certainly
imperative for spiritual advancement. Making spiritual progress takes a
lifetime of commitment, or more accurately many lifetimes. While there
may seem to be greener pastures elsewhere, before concluding that the
present pasture can no longer nourish us, we must be careful to make
the best use of our present learning environment regardless of any
difficulties we are facing.
Q. I lost faith in my spiritual master and the institution that he
belongs to. Is there a proper way to end my relationship with him?
Should I give back the japa beads that he chanted upon and gave me?
A. It is important to be grateful to all those who have helped us make
progress in spiritual life, regardless of their shortcomings. If we
find that for scripturally sound reasons we have to end a relationship
with a particular Vaishnava who served us in the capacity of guru, we
should begin by expressing gratitude for everything that devotee has
done for us. However, this would be a rare case. In many cases there is
no need to end one's relationship with an initiating guru whose lack of
knowledge or poor character shows itself at some point. Instead, one
can simply place oneself under the guidance of a highly qualified
instructing guru and continue to respect one's initiating guru from a
distance. However, if the guru's moral character deteriorates and his
or her standing in actual Vaishnavism becomes negligible, there is
sufficient cause to break one's relationship with such a guru
altogether. The illustrious Bhaktisiddhanta Saraswati Thakura made this
abundantly clear by his example that involved exposing pseudo-Vaishnava
gurus and reinitiating their disciples.
Hopefully your loss of faith in one Vaishnava and the institution he is
affiliated with is not a loss of faith in the ideal of Gaudiya
Vaishnavism altogether. Of course, people can reject their guru for the
wrong reasons, but I pray that this is not the case in your
circumstances. I also pray that you will continue your spiritual life
under good guidance.
Q. Can a devotee who is not self-realized but who strictly follows the
instructions of scripture and his spiritual master become a diksa guru?
Would such a guru be able to deliver his disciples by giving them the
same siksa he has received?
A. It is possible for an advanced devotee who is not yet perfected in
realization to serve in the capacity of guru. In this regard Pujyapada
Sridhara Deva Goswami gave the following example of three types of
gurus: (1) A devotee who has two feet in the spiritual world and
extends one foot to the material world. (2) A devotee who has one foot
in the material world but has extended his or her other foot to the
spiritual world. (3) A devotee who has two feet in the material world
but whose eyes are always looking to the spiritual world.
His description of three types of gurus roughly corresponds with Sri
Jiva Goswami's following description of three types of maha bhagavatas
(superlative devotees): (1) The bhagavat-parsada-deha-prapta is one who
has attained his or her spiritual body and is fully functioning within
it. An example of this type of devotee is Narada, who upon attaining
perfection received his vina and a suitable spiritual form from
Bhagavan. (2) The nirdhuta-kasaya is one who is free from material
desire but not yet perfect in terms of the cultivation of love of God.
An example of this kind of devotee is Sukadeva Goswami, who although
free from material desire (nirgrantha) became interested in the lila of
Krishna. (3) The murcchita-kasaya is one who is not entirely free from
the influence of the mode of goodness (sattva guna) but whose
absorption in bhakti is such that any seed of material desire that
remains in his or her heart has no opportunity to fructify. An example
of this type of devotee is Narada, who was blessed with Bhagavan's
darshana before his realization was perfect, a blessing intended to
inspire him to perfect himself.
Another example given is that if one follows the sun fast enough one
will always bask in its rays, even though one has not yet attained the
sun globe. Similarly, one who proceeds steadily in the direction of
prema, guided by a taste for divine service, is always blessed by
Bhagavan, even though he or she has yet to attain prema. Following the
lead of such a devotee is a safe course to take.
Q. Thank you so very much for your teachings and your books. I
particularly love your commentary on Bhagavad-gita. I am very
interested in becoming your student and perhaps being initiated. How
would I go about doing this?
A. Sri Rupa Goswami explains that to advance in Krishna consciousness
there are four things that should be in place. He writes:
gurupad asryam tasmat krishna diksadi siksanam visrambhena guroh seva
sadhu vartmanuvartanam
"One must take shelter of sri guru, receive diksa and siksa from him or
her, render faithful affectionate service to the guru, and follow the
path of the saints."
Taking shelter means that after hearing from the guru for some time,
the beginner or novice who has developed faith and affection for the
guru sincerely approaches him or her for initiation. During this period
the guru in turn considers the qualifications and sincerity of the
novice. If the guru feels that he or she is sincere, the guru will
impart the mantra (diksa) to the novice, explaining its significance
along with other relevant instructions (siksa). The initiate is then
required to render faithful affectionate service to the guru. Ongoing
devotion to guru and Krishna in the association of advanced devotees is
what Sri Rupa is referring to when he tells us to follow the path of
the saints. Only through such devoted service (bhakti) can the import
of the mantra be realized.
While details may vary, these principles from Sri Rupa form the
foundation of all bona fide guru-disciple relationships in the Gaudiya
Vaishnava sampradaya. Anyone desirous of making real progress in
Krishna bhakti should consider them carefully and take them to heart.
The guru manifests to the disciple though his words; being in his
physical presence at all times is not required.
In any case, I am very pleased to hear that you are appreciating my
commentary on the Bhagavad-gita and that you want to advance in Krishna
consciousness. Bless you for your interest in the path of Sri Caitanya
Mahaprabhu. I pray that by his grace, you will overcome all obstacles
and find shelter at the feet of a bona fide guru in the Gaudiya
sampradaya.
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