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Gaudiya Vaisnava Diksha- Part Two

By: Mahanidhi Swami

“The Sanskrit word diksha is formed of two syllables: di which comes from the root dan meaning to “give spiritual knowledge” (divya-jnana); and ksha from the root kshaya meaning “to destroy sinful activities.” Diksha is the process by which a conditioned soul attains transcendental wisdom and freedom from sin.” (Visnu-yamala)

Diksha is a process of spiritual initiation through which the guru imparts transcendental knowledge to the disciple. Diksha clears all previous bad tendencies and commitments. One begins a new life awakened in divine knowledge. By giving Diksha, Sri Guru mercifully slackens the bondage of maya, infuses transcendental energy into the disciple’s heart, and awakens an awareness of his eternal relationship with Sri Hari.

“Diksha is that religious undertaking which bestows divya-jnana or transcendental knowledge and destroys papa (sins), papa-bija (seed of sin), and avidya (ignorance) to the root.” (HBV) “Divya-jnana is transcendental knowledge contained within a mantra which reveals the form and identity of Supreme Lord (bhagavat-svarupa) as well as the knowledge of the sadhaka’s particular relationship with the Lord (sambandha-jnana).” (Bhakti-sandarbha, anuc. 283)

By giving the Gopala-mantra (Krishna-mantra) the spiritual master dispels the jiva’s aversion toward the Lord, and directs his attention toward serving Him. He gives the disciple transcendental knowledge about the Supreme Lord, the living entity, and the illusory energy. By this knowledge the disciple’s sins and ignorance are all destroyed to the root. The procedure of Diksha is not completed in one day; rather, it starts from the day of initiation.

Sri Radha describes how one day in Goloka Vrndavana, Gopinatha’s coveted flute took mantra diksha: Srimati Radharani said, “My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of Sri Krishna. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants all the gopikas of Vraja?” (Cc. 3.1.162)

The next article will describe how to find and choose a Guru.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Gaudiya Vaisnava Pancharatrika Diksha ki jai! Sri Gurudeva ki jai!

Jai Jai Sri Radhe!

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Five Rites of Purification

By: Mahanidhi Swami

Any conditioned soul from any country, caste or creed can get freed from the samsara. All one needs to do is take diksha in the Gaudiya Vaisnava Sampradaya. Then by the grace of Guru and God, he/she will eventually attain Vraja prema, the eternal seva of Radha Govinda Yugala, and life eternal in the land of loving joyful play, Sridhama Vrindavana.

To achieve this perfection one must undergo five rites of purification which are called the pancha samskaras.

The word samskaras means “perfect duties.” It is a highly beneficial, purifying, and sanctifying ceremony. Its rite rests on a series of actions in harmony with metaphysical rules that manifest the invisible reality in the visible world of sense perception. Samskaras eradicate bad karma and increase the auspicious influence of material nature.

Samskaras (rites of purification for mind and body) exist in all religions and in all countries. The purer the religion is, the more its samskaras are sacred and complete. Purification rituals are needed because the original spiritual nature of every conditioned soul is covered by contamination.

Without samskaras the life of the conditioned soul remains impure. Samskaras are rites of sanctification which purify the consciousness, attach one to God, and ultimately lead to prema. Performing a samskara renders an individual fit to execute a particular duty. Prescribed in various Vedic texts, the samskaras are a series of about ten physical and mental purification rites beginning from birth and ending at death.

Gaudiya Vaisnavas accept five sacraments or rites of purification (panca-samskaras). Upon adopting these panca-samskaras, a faithful person receives Gaudiya Vaisnava diksha and begins his life of Radha-Krishna worship, bhajana-kriya, the personal worship of God which eventually leads to pure love of Krishna.

These five sacraments have both internal and external aspects. Tapa, pundra, nama, mantra, and yaga—these five rites are the panca-samskaras. They are the basis of intense devotion to Lord Hari.

1) Tapa—using sandalwood paste or tilaka to write the holy names on the body: Jaya Gaura-Nitai, Hare Krishna, Sri Radhe, and so on. Tapa also includes internal cleansing of the heart by repentance, and developing a genuine aversion to material life.

2) Urdhva-pundra—marking the body with the tilaka symbols of your particular Gaudiya lineage to designate it as a temple for the Lord’s service. The tilaka symbol represents Krishna’s footprint. Seeing it, the devotee thinks, “I have Krishna’s footprint on my head. He is my eternal master, and I am His eternal servant. In all times, places, and circumstances I have an eternal relationship with Krishna.” In a broader sense, urdhva-pundra means all the things related to one’s identity as an eternal servant of Krishna, such as neck beads, dhoti, sari, andjapa mala. Urdhva-pundra also means the illumination of the body, mind, soul and attachment to the Supreme Lord.

3) Nama—receiving the name of Hari (Hare Krishna maha-mantra) in the ear from the preceptor and a spiritual name as Krishna’s servitor like Radha-carana dasa or Priyaji dasi. By taking shelter of the holy names, (and his diksha mantras), and by practicing intense devotional bhajana a disciple will taste the nectar of bhakti, realize his spiritual identity and rejoice in devotional service.

4) Mantra—receiving the eighteen-syllable Gopala-mantra from the spiritual master. By giving a mantra the teacher helps his student more easily experience the nectar of the holy name. The mantra also helps the disciple taste a particular flavor or mellow in the holy name of Krishna.

5) Yaga—utilizing the guru-given mantras to worship Sri Murti or Salagrama. Such puja purifies and protects the devotee from the danger of falling into maya. Yaga, the fifth and final samskara, is the procedure of worshiping the Lord by employing all the mental and physical faculties of meditation, seeing, touching, smelling, tasting, thinking, discriminating and acting. A person without yaga has no life, and he is forced to reap the results of his karma.

“Without accepting the panca-samskara system a conditioned soul cannot develop intense devotion to Lord Krishna. Therefore, panca-samskara is extremely necessary.” (Srila Bhaktivinoda Thakura)

Our next article will define and describe the rite of initiation into sacred mantras, diksha.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Jai Jai Sri Radhe!

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Does Guru Come Back for Me

Mahanidhi Madan Gopal Das

Some say that the Guru-vandanam verse “chakshu dan dilo ye, janme janme prabhu sei” refers to the principle of guru-tattva. It does not mean that one’s present individual guru appears again in the next life to help his unaccomplished disciple.

This idea is wrong and not supported by Srila Narottama dasa Thakura’s song as quoted above. In the verse, the words ye and sei refer to an individual person. It is not that someone else becomes your Guru in the next life.

Regarding the guru returning to reclaim his disciples, there are four types of shisyas: the sadhana siddha disciple; the sincere loving disciple; the casual disciple; and the guru-tyagi who rejects the guru and bhakti.

1) For a SIDDHA SHISHYA: Gurudeva appears as guru-rupa sakhi only as indicated by the phrase “nikunja yunoh rati-keli siddhyaih ya yalibhir yuktir apekshaniya”.

2) For the sincere, LOVING SHISHYA: Gurudeva will re-appear in his selfsame form, exactly like the person you knew and served throughout your life. It cannot but be.

The tattva to prove this point is given by Bhagavan Sri Krishna Himself in Gita (8.6): yam yam vapi smaran bhavan, tyajant yante kalevaram, “The bhava (mood, feeling, emotion) you contemplate while leaving your body will direct you to your next.”

Now please consider this example: For your entire life, you meditated on the form, features and characteristics of your dearest Gurudeva. So how can you possibly receive another Guru having different features or form in your next life? Krishna asserts that “You will surely attain that (tam tam evaiti) which you always directed your love, feelings and bhava toward. In other words, your very own individual Guru will appear in the self-same form, easily recognizable to your mind and senses.

Jai Sad Guru ki jai. “O Gurudeva! Surely, I am yours and you are my loving guide and friend life after life after life and on through eternity.”

3) Casual Shishya: He/She somewhat adheres to the principles and practices of the bhakti marga. In the next life, he will get some Guru but not the same one as this life; it may be anyone.

4) Guru Tyagi: For a guru/bhakti marga renouncer, there will be no bhakti-guru in the next life. (adapted, madangopal blog)

The conclusion is that Sri Guru is always there for the sincere sadhaka. Bhagavan Sri Krishna extends His mercy and sweet affection to conditioned souls through the medium of Sri Guru. Let’s us all be loving shisyas of our dear Gurus and see His sweet smile forever.

Sri Sad Gurudeva ki jai! Samasti Guru Bhagavan Sri Krishna ki jai!

Jai Jai Sri Radhe!