Posted, May 13 2009: I’ve been trying to get to the bottom of what “diksha” means. There are tons of quotes that I have seen. For instance, all the ones in the Hari bhakti Vilasa about the ceremony and all the rules. And then are the ones where Srila Prabhupada says that diksha means initiation. But, what is initiation in this regard and most importantly what is “diksha” and what does it really mean?
First I wanted to see what one ISKCON priest had to say about it because he presents himself as a knowledgeable Brahmana who knows all these rituals. Surely he must know. But I was not satisfied with anything he said because he reduced “diksha” to mean simply “diksha mantras” and a “ceremony”. After hearing from him I was under the impression that “diksha” was just the ceremony and you have to have this ceremony or you couldn’t go Back to Godhead. It just has to mean more then this. What is the point of this ceremony? The goal of life is simply to LOVE GOD. How can a ceremony make you love God?
So I spoke with a few senior Prabhupada disciples. After some discussions with them, they explained to me that “diksha” is actually the “Change of Heart” by receiving knowledge from the proper source. Its when you have this sort of “epiphany” which propels you to accept one authority and dedicate your life to that person. I found a quote from Srila Prabhupada which says this perfectly, “Formal initiation means to accept, officially, to abide by the orders of Krishna and His representative. That is formal initiation. Officially accept, “Yes, sir, I shall accept. I shall do whatever you say.” This is initiation, official acceptance of the job. That’s all.”
This really stuck me as the actual deeper meaning of initiation. The reality is that the initiation ceremony it self does not have any deep meaning. It is not that these “diskha” mantras being whispered in the ear and ceremony will deliver anyone to Back to Godhead in themselves. The actual “diksha” that one receives from the Bonifide Spiritual Master is what changes the heart of the initiate and when he fully submits himself to His Master, the Spiritual Master takes him Back to Godhead. Srila Prabhupada says, “Well, initiation or no initiation, first thing is knowledge. (break) …knowledge. Initiation is formality. Just like you go to a school for knowledge, and admission is formality. That is not very important thing.”
Another illuminating one is “diksha actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.”
So, I went though the Veda Base and I found some interesting quotes using “change of heart” and “diksha” as search phrases.
This is what I came up with: “The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, which is his eternal constitutional position. So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord. Vidhi-bhakti, or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands and the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus for all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhava stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.”
[SB 2.3.24]
“As Sukadeva Gosvami began his prayer by discussing the word yat-kirtanam, so also Lord Caitanya recommended that simply by glorifying the Lord’s holy name, a tremendous change of heart can take place by which the complete misunderstanding between the human nations created by politicians can at once be extinguished. And after the extinction of the fire of misunderstanding, other profits will follow. The destination is to go back home, back to Godhead, as we have several times discussed in these pages.”
[SB 2.4.18 : PURPORT]
“Srila Prabhupada: Profit-making may be wrong, but that exploitative tendency is always there, whether it is a communist or a capitalist system. In Bengal it is said that during the winter season the bugs cannot come out because of the severe cold. So they become dried up, being unable to suck any blood. But as soon as the summer season comes, the bugs get the opportunity to come out, so they immediately bite someone and suck his blood to their full satisfaction. Our mentality in this material world is the same: to exploit others and become wealthy. Whether you are a communist in the winter season or a capitalist in the summer season, your tendency is to exploit others. Unless there is a change of heart, this exploitation will go on”
[JSD CH.7]
“Prabhupada: Magari, yes. So Magari was in the lowest status of tamo-guna. He was killing animals half-dead, and he was enjoying. But when he became Krishna conscious, elevated, he was not prepared to kill even one ant. You know this story. That is the change, change of heart. The same man, same man who was killing animals in the jungle half-dead… And when Narada Muni asked him that “Why you are killing half? Kill them complete. They are suffering. You will be more sinful,” he said, “My father taught me that this is pleasure.”
[SB 6.1: Lectures]
“(G) To attempt to save men individually from the chain of victimization the ongoing trend in modern civilization operates by, in the name of ideologies of false sentiment, so that Man may again be a free soul, to act and live freely with spiritual vision. This is possible by individual spiritual initiation, Diksha, when a man can see everything in Godhead and Godhead in everything.”
[LD 4: Founding Document of Association]
“To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.
PURPORT
Herein the spiritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rupa Gosvami has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasamrta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gita. The Lord says that He takes charge of one who surrenders unto Him, and He makes him immune to all reactions to sinful activities. If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face?
Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brahmanas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices. But here the word sadya?, “immediately,” is used, and Sridhara Svami also remarks that one can immediately become eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eat dogs is so positioned due to his past sinful activities, but by chanting or hearing once in pureness, or in an offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immediately achieves the result of all purificatory processes. Taking birth in the family of a brahmana is certainly due to pious activities in one’s past life. But still a child who is born in a family of a brahmana depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of candalas, dog-eaters, does not need reformation. Simply by chanting Hare Krishna, he immediately becomes purified and becomes as good as the most learned brahmana.
Sridhara Svami especially remarks in this connection, anena pujyatva? lak?yate. Some caste brahmanas remark that by chanting Hare Krishna, purification begins. Of course, that depends on the individual process of chanting, but this remark of Sridhara Svami’s is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brahmana. As Sridhara Svami says, pujyatvam: he immediately becomes as respectable as a most learned brahmana and can be allowed to perform Vedic sacrifices. If simply by chanting the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who understand the descent of the Lord, as Devahuti understands Kapiladeva.
Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brahmana. This is also confirmed in the Hari-bhakti-vilasa by Sri Sanatana Gosvami: “As a base metal like bell metal can be changed into gold by a chemical process, any person can similarly be changed into a brahmana by diksha-vidhana, the initiation process”.
It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brahmana family and then be reformed. But at this present moment, even those who are born in the best brahmana families are not reformed, nor is there any certainty that they are actually born of brahmana fathers. Formerly the garbhadhana reformatory system was prevalent, but at the present moment there is no such garbhadhana, or seed-giving ceremony. Under these circumstances, no one knows if a man is factually born of a brahmana father. Whether one has acquired the qualification of a brahmana depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brahmana by his own judgment. When one is accepted as a brahmana in the sacred thread ceremony under the pañcaratrika system, then he is dvija, twice-born. That is confirmed by Sanatana Gosvami: dvijatva? jayate. By the process of initiation by the spiritual master, a person is accepted as a brahmana in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaishnava, which means that the brahminical qualification is already acquired.”
[SB 3.33.6]
“Dhruva had a feeling of obligation to his mother, Suniti. It was Suniti who had given him the clue which had now enabled him to be personally carried to the Vaikuntha planet by the associates of Lord Visnu. He now remembered her and wanted to take her with him. Actually, Dhruva Maharaja’s mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-guru means “the guru, or the spiritual master, who shows the way.” Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksha-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the siksa-guru or diksha-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa-guru and diksha-guru, and generally the siksa-guru later on becomes the diksha-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Maharaja’s diksha-guru. Still, he was not less obliged to Suniti. There was no question of carrying Narada Muni to Vaiku??haloka, but Dhruva Maharaja thought of his mother.”
[SB 4.12]
“As indicated here by the word manasta?, the Supreme Personality of Godhead was transferred from the core of Vasudeva’s mind or heart to the core of the heart of Devaki. We should note carefully that the Lord was transferred to Devaki not by the ordinary way for a human being, but by diksha, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one’s own heart.”
[SB 10.2.18]
“The sannyasis of the Krishna consciousness movement are bona fide. All the students of the Krishna consciousness movement have undergone the regular process of initiation. As enjoined in the Hari-bhakti-vilasa by Sanatana Gosvami, tatha diksha-vidhanena dvijatva? jayate n??am: by the regular process of initiation, any man can become a brahmana. Thus in the beginning the students of our Krishna consciousness movement agree to live with devotees, and gradually, having given up four prohibited activities-illicit sex, gambling, meat-eating and intoxication-they become advanced in the activities of spiritual life. When one is found to be regularly following these principles, he is given the first initiation (hari-nama), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals. After some time, when he advances still further and is willing to give up this material world, he is given the sannyasa order. At that time he receives the title svami or gosvami, both of which mean “master of the senses.” Unfortunately, debauched so-called brahmanas in India neither offer them respect nor accept them as bona fide sannyasis. Sri Caitanya Mahaprabhu expected the so-called brahmanas to offer respect to such Vaishnava sannyasis. Nevertheless, it does not matter whether they offer respect or whether they accept these sannyasis as bona fide, for the sastra describes punishment for such disobedient so-called brahmanas. The sastric injuction declares:”
[Adilila.17.265] ***************************
“Advaita Acarya begged to be initiated by Madhavendra Puri. After initiating Him, Madhavendra Puri started for South India.
PURPORT
In this connection, Srila Bhaktisiddhanta Sarasvati Thakura comments that Advaita Acarya took initiation from Madhavendra Puri, who was a sannyasi in the disciplic succession of the Madhva-sampradaya. According to Sri Caitanya Mahaprabhu:
kiba vipra kiba nyasi sudra kene naya,
yei Krishna-tattva-vetta, sei ‘guru’ haya
“A person may be a brahmana, a sannyasi, a sudra or whatever, but if he is well conversant in the science of Krishna, he can become a guru.” (Cc. Madhya 8.128) This statement is supported by Sri Madhavendra Puri. According to the pañcaratra injunction, only a householder brahmana can initiate. Others cannot. When a person is initiated, it is assumed that he has become a brahmana; without being initiated by a proper brahmana, one cannot be converted into a brahmana. In other words, unless one is a brahmana, he cannot make another a brahmana. A grihastha-brahmana partaking of the varnasrama-dharma institution can secure various types of paraphernalia to worship Lord Visnu through his honest labor. Actually, people beg to be initiated by these householder brahmanas just to become successful in the varnasrama institution or to become free from material desires. It is therefore necessary for a spiritual master in the grihastha-asrama to be a strict Vaishnava. A spiritual master from the sannyasa order has very little opportunity to perform arcana, Deity worship, but when one accepts a spiritual master from the transcendental sannyasis, the principle of Deity worship is not at all neglected. To implement this conclusion, Sri Caitanya Mahaprabhu gave us His opinion in the verse kiba vipra kiba nyasi, etc. This indicates that the Lord understood the weakness of society in its maintaining that only a grihastha-brahmana should be a spiritual master. Sri Caitanya Mahaprabhu indicated that it does not matter whether the spiritual master is a grihastha (householder), a sannyasi or even a sudra. A spiritual master simply must be conversant in the essence of the sastra; he must understand the Supreme Personality of Godhead. Only then can one become a spiritual master. diksha actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.”
[Madhya 4.111]
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“Whether one is a brahmana, a sannyasi or a sudra-regardless of what he is-he can become a spiritual master if he knows the science of Krishna.”
PURPORT
This verse is very important to the Krishna consciousness movement. In his Am?ta-pravaha-bha?ya, Srila Bhaktivinoda Thakura explains that one should not think that because Sri Caitanya Mahaprabhu was born a brahmana and was situated in the topmost spiritual order as a sannyasi, it was improper for Him to receive instructions from Srila Ramananda Raya, who belonged to the sudra caste. To clarify this matter, Sri Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krishna consciousness is more important than caste. In the system of varnasrama-dharma there are various duties for the brahmanas, kasatriyas, vaisyas and sudras. Actually the brahmana is supposed to be the spiritual master of all other varnas, or sects, but as far as Krishna consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Krishna consciousness is on the platform of the spirit soul. To spread Krishna consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brahmana, kasatriya, vaisya, sudra, sannyasi, grihastha or whatever. If one simply understands this science, he can become a spiritual master.
It is stated in the Hari-bhakti-vilasa that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present. This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life. If one understands the truth of Krishna consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Krishna. Srila Bhaktisiddhanta Sarasvati Thakura also states that although one is situated as a brahmana, kasatriya, vaisya, sudra, brahmacari, vanaprastha, grihastha or sannyasi, if he is conversant in the science of Krishna he can become a spiritual master as vartma-pradarsaka-guru, diksha-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 diksha-guru, and the spiritual master who gives instructions for elevation is called the siksa-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Krishna. It does not matter whether he is a brahmana, kasatriya, sannyasi or sudra. This injunction given by Sri Caitanya Mahaprabhu is not at all against the injunctions of the sastras. In the Padma Pura?a it is said:
na sudra? bhagavad-bhaktas
te ‘pi bhagavatottama?
sarva-var?e?u te sudra
ye na bhakta janardane
One who is actually advanced in spiritual knowledge of Krishna is never a sudra, even though he may have been born in a sudra family. However, even if a vipra, or brahmana, is very expert in the six brahminical activities (pa?hana, pa?hana, yajana, yajana, dana, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaishnava. But if one is born in the family of candalas yet is well versed in Krishna consciousness, he can become a guru. These are the sastric injunctions, and strictly following these injunctions, Sri Caitanya Mahaprabhu, as a grihastha named Sri Visvambhara, was initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Lak?mipati Tirtha. Advaita Acarya, although a grihastha, was initiated by Madhavendra Puri, and Sri Rasikananda, although born in a brahmana family, was initiated by Sri Syamananda Prabhu, who was not born in a caste brahmana family. There are many instances in which a born brahmana took initiation from a person who was not born in a brahmana family. The brahminical symptoms are explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:
yasya yal-lak?a?a? prokta?
pu?so var?abhivyañjakam
yad anyatrapi d?syeta
tat tenaiva vinirdiset
If a person is born in a sudra family but has all the qualities of a spiritual master, he should be accepted not only as a brahmana but as a qualified spiritual master also. This is also the instruction of Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura therefore introduced the sacred thread ceremony for all Vaishnavas according to the rules and regulations.
Sometimes a Vaishnava who is a bhajananandi does not take the savitra-sa?skara (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaishnavas-bhajananandi and go??hy-anandi. A bhajananandi is not interested in preaching work, but a go??hy-anandi is interested in spreading Krishna consciousness to benefit the people and increase the number of Vaishnavas. A Vaishnava is understood to be above the position of a brahmana. As a preacher, he should be recognized as a brahmana; otherwise there may be a misunderstanding of his position as a Vaishnava. However, a Vaishnava brahmana is not selected on the basis of his birth but according to his qualities. Unfortunately, those who are unintelligent do not know the difference between a brahmana and a Vaishnava. They are under the impression that unless one is a brahmana he cannot be a spiritual master. For this reason only, Sri Caitanya Mahaprabhu makes the statement in this verse:
kiba vipra, kiba nyasi, sudra kene naya
yei Krishna-tattva-vetta, sei ‘guru’ haya
If one becomes a guru, he is automatically a brahmana. Sometimes a caste guru says that ye Krishna-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 Vaishnavas. The word guru is equally applicable to the vartma-pradarsaka-guru, siksa-guru and diksha-guru. Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krishna consciousness movement cannot spread all over the world. According to Sri Caitanya Mahaprabhu’s intentions: p?thivite ache yata nagaradi-grama sarvatra pracara haibe mora nama. Sri Caitanya Mahaprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain sudras or candalas. As soon as one is trained as a pure Vaishnava, he must be accepted as a bona fide brahmana. This is the essence of Sri Caitanya Mahaprabhu’s instructions in this verse.”
“It is the spiritual master who delivers the disciple from the clutches of maya by initiating him into the chanting of the Hare Krishna maha-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare. In other words, the spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Visnu. This is the purpose of diksha, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness.”
[Madhya 9.61]
“If one actually wants to serve Krishna, it doesn’t matter whether one is a sudra, vaisya, or even a woman. If one is sincerely eager to chant the Hare Krishna mantra or diksha-mantra, he is qualified to be initiated according to the pañcaratrika process. According to Vedic principles, only a brahmana who is fully engaged in his occupational duties can be initiated. Sudras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pañcaratrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the pañcaratrika-vidhi or the vaidika-vidhi. In any case, the result is the same”
[Madhya 24.331]
“If a man is sufficiently educated in student life under the guidance of a proper teacher, then his life becomes successful in the future. He can very easily cross over the ocean of nescience, and he is not subjected to the influence of illusory energy. My dear friend, everyone should consider his father to be his first teacher because by the mercy of one’s father one gets this body. The father is therefore the natural spiritual master. Our next spiritual master is he who initiates us into transcendental knowledge, and he is to be worshiped as much as I am. The spiritual master may be more than one. The spiritual master who instructs the disciples about spiritual matters is called siksa-guru, and the spiritual master who initiates the disciple is called diksha-guru. Both of them are My representatives. There may be many spiritual masters who instruct, but the initiator spiritual master is one. A human being who takes advantage of these spiritual masters and, receiving proper knowledge from them, crosses the ocean of material existence, is to be understood as having properly utilized his human form of life. He has practical knowledge that the ultimate interest of life, which is to be gained only in this human form, is to achieve spiritual perfection and thus be transferred back home, back to Godhead.”
[KB 2-25]
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“Our Sanatana Gosvami gives direction in the Hari-bhakti-vilasa that one man can become a brahmana by the regular process of diksha. diksha, this initiation, cannot be offered to a sudra. diksha cannot be offered to a sudra. But in this age, Kali-yuga, it is the statement of the sastras that in the Kali-yuga most of the population are sudras. Kalau sudra sambhava?. How they can be initiated? This initiation is offered not according to the Vedic rules, because it is very difficult to find out a qualified brahmana. diksha is offered to a qualified brahmana. Therefore this diksha is offered according to Pañcaratriki-vidhi. That is recommended in this age. My spiritual master inaugurated this Pañcaratriki-vidhi, and we are following his footsteps. Anyone who is inclined to devote his life for Krishna, he should be accepted as brahmana.”
[SP Lecture,Bombay, March 29, 1971]
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mora nama. Sri Caitanya Mahaprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain sudras or candalas. As soon as one is trained as a pure Vaishnava, he must be accepted as a bona fide brahmana. This is the essence of Sri Caitanya Mahaprabhu’s instructions in this verse.”
“It is the spiritual master who delivers the disciple from the clutches of maya by initiating him into the chanting of the Hare Krishna maha-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare. In other words, the spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Visnu. This is the purpose of diksha, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness.”
[Madhya 9.61]
“If one actually wants to serve Krishna, it doesn’t matter whether one is a sudra, vaisya, or even a woman. If one is sincerely eager to chant the Hare Krishna mantra or diksha-mantra, he is qualified to be initiated according to the pañcaratrika process. According to Vedic principles, only a brahmana who is fully engaged in his occupational duties can be initiated. Sudras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pañcaratrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the pañcaratrika-vidhi or the vaidika-vidhi. In any case, the result is the same”
[Madhya 24.331]
“If a man is sufficiently educated in student life under the guidance of a proper teacher, then his life becomes successful in the future. He can very easily cross over the ocean of nescience, and he is not subjected to the influence of illusory energy. My dear friend, everyone should consider his father to be his first teacher because by the mercy of one’s father one gets this body. The father is therefore the natural spiritual master. Our next spiritual master is he who initiates us into transcendental knowledge, and he is to be worshiped as much as I am. The spiritual master may be more than one. The spiritual master who instructs the disciples about spiritual matters is called siksa-guru, and the spiritual master who initiates the disciple is called diksha-guru. Both of them are My representatives. There may be many spiritual masters who instruct, but the initiator spiritual master is one. A human being who takes advantage of these spiritual masters and, receiving proper knowledge from them, crosses the ocean of material existence, is to be understood as having properly utilized his human form of life. He has practical knowledge that the ultimate interest of life, which is to be gained only in this human form, is to achieve spiritual perfection and thus be transferred back home, back to Godhead.”
[KB 2-25]
***********************************
“Our Sanatana Gosvami gives direction in the Hari-bhakti-vilasa that one man can become a brahmana by the regular process of diksha. diksha, this initiation, cannot be offered to a sudra. diksha cannot be offered to a sudra. But in this age, Kali-yuga, it is the statement of the sastras that in the Kali-yuga most of the population are sudras. Kalau sudra sambhava?. How they can be initiated? This initiation is offered not according to the Vedic rules, because it is very difficult to find out a qualified brahmana. diksha is offered to a qualified brahmana. Therefore this diksha is offered according to Pañcaratriki-vidhi. That is recommended in this age. My spiritual master inaugurated this Pañcaratriki-vidhi, and we are following his footsteps. Anyone who is inclined to devote his life for Krishna, he should be accepted as brahmana.”
[SP Lecture,Bombay, March 29, 1971]
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Hare Krishna . Please accept my humble obeisances. All Glories to Srila Prabhupada!
I’ve been trying to get to the bottom of what “diksha” means. There are tons of quotes that I have seen. For instance, all the ones in the Hari bhakti Vilasa about the ceremony and all the rules. And then are the ones where Srila Prabhupada says that diksha means initiation. But, what is initiation in this regard and most importantly what is “diksha” and what does it really mean???
First I wanted to see what one ISKCON priest had to say about it because he presents himself as a knowledgeable Brahmana who knows all these rituals. Surely he must know. But I was not satisfied with anything he said because he reduced “diksha” to mean simply “diksha mantras” and a “ceremony”. After hearing from him I was under the impression that “diksha” was just the ceremony and you have to have this ceremony or you couldn’t go Back to Godhead. It just has to mean more then this. What is the point of this ceremony? The goal of life is simply to LOVE GOD. How can a ceremony make you love God?
So I spoke with a few senior Prabhupada disciples. After some discussions with them, they explained to me that “diksha” is actually the “Change of Heart” by receiving knowledge from the proper source. Its when you have this sort of “epiphany” which propels you to accept one authority and dedicate your life to that person. I found a quote from Srila Prabhupada which says this perfectly, “Formal initiation means to accept, officially, to abide by the orders of Krishna and His representative. That is formal initiation. Officially accept, “Yes, sir, I shall accept. I shall do whatever you say.” This is initiation, official acceptance of the job. That’s all.”
This really stuck me as the actual deeper meaning of initiation. The reality is that the initiation ceremony it self does not have any deep meaning. It is not that these “diskha” mantras being whispered in the ear and ceremony will deliver anyone to Back to Godhead in themselves. The actual “diksha” that one receives from the Bonifide Spiritual Master is what changes the heart of the initiate and when he fully submits himself to His Master, the Spiritual Master takes him Back to Godhead. Srila Prabhupada says, “Well, initiation or no initiation, first thing is knowledge. (break) …knowledge. Initiation is formality. Just like you go to a school for knowledge, and admission is formality. That is not very important thing.”
Another illuminating one is “diksha actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.”
So, I went though the Veda Base and I found some interesting quotes using “change of heart” and “diksha” as search phrases.
This is what I came up with:
“The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, which is his eternal constitutional position. So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord. Vidhi-bhakti, or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands and the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus for all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhava stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.”
[SB 2.3.24]
“As Sukadeva Gosvami began his prayer by discussing the word yat-kirtanam, so also Lord Caitanya recommended that simply by glorifying the Lord’s holy name, a tremendous change of heart can take place by which the complete misunderstanding between the human nations created by politicians can at once be extinguished. And after the extinction of the fire of misunderstanding, other profits will follow. The destination is to go back home, back to Godhead, as we have several times discussed in these pages.”
[SB 2.4.18 : PURPORT]
“Srila Prabhupada: Profit-making may be wrong, but that exploitative tendency is always there, whether it is a communist or a capitalist system. In Bengal it is said that during the winter season the bugs cannot come out because of the severe cold. So they become dried up, being unable to suck any blood. But as soon as the summer season comes, the bugs get the opportunity to come out, so they immediately bite someone and suck his blood to their full satisfaction. Our mentality in this material world is the same: to exploit others and become wealthy. Whether you are a communist in the winter season or a capitalist in the summer season, your tendency is to exploit others. Unless there is a change of heart, this exploitation will go on”
[JSD CH.7]
“Prabhupada: Magari, yes. So Magari was in the lowest status of tamo-guna. He was killing animals half-dead, and he was enjoying. But when he became Krishna conscious, elevated, he was not prepared to kill even one ant. You know this story. That is the change, change of heart. The same man, same man who was killing animals in the jungle half-dead… And when Narada Muni asked him that “Why you are killing half? Kill them complete. They are suffering. You will be more sinful,” he said, “My father taught me that this is pleasure.”
[SB 6.1: Lectures]
“(G) To attempt to save men individually from the chain of victimization the ongoing trend in modern civilization operates by, in the name of ideologies of false sentiment, so that Man may again be a free soul, to act and live freely with spiritual vision. This is possible by individual spiritual initiation, Diksha, when a man can see everything in Godhead and Godhead in everything.”
[LD 4: Founding Document of Association]
“To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.
PURPORT
Herein the spiritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rupa Gosvami has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasamrta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gita. The Lord says that He takes charge of one who surrenders unto Him, and He makes him immune to all reactions to sinful activities. If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face?
Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brahmanas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices. But here the word sadya?, “immediately,” is used, and Sridhara Svami also remarks that one can immediately become eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eat dogs is so positioned due to his past sinful activities, but by chanting or hearing once in pureness, or in an offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immediately achieves the result of all purificatory processes. Taking birth in the family of a brahmana is certainly due to pious activities in one’s past life. But still a child who is born in a family of a brahmana depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of candalas, dog-eaters, does not need reformation. Simply by chanting Hare Krishna, he immediately becomes purified and becomes as good as the most learned brahmana.
Sridhara Svami especially remarks in this connection, anena pujyatva? lak?yate. Some caste brahmanas remark that by chanting Hare Krishna, purification begins. Of course, that depends on the individual process of chanting, but this remark of Sridhara Svami’s is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brahmana. As Sridhara Svami says, pujyatvam: he immediately becomes as respectable as a most learned brahmana and can be allowed to perform Vedic sacrifices. If simply by chanting the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who understand the descent of the Lord, as Devahuti understands Kapiladeva.
Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brahmana. This is also confirmed in the Hari-bhakti-vilasa by Sri Sanatana Gosvami: “As a base metal like bell metal can be changed into gold by a chemical process, any person can similarly be changed into a brahmana by diksha-vidhana, the initiation process”.
It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brahmana family and then be reformed. But at this present moment, even those who are born in the best brahmana families are not reformed, nor is there any certainty that they are actually born of brahmana fathers. Formerly the garbhadhana reformatory system was prevalent, but at the present moment there is no such garbhadhana, or seed-giving ceremony. Under these circumstances, no one knows if a man is factually born of a brahmana father. Whether one has acquired the qualification of a brahmana depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brahmana by his own judgment. When one is accepted as a brahmana in the sacred thread ceremony under the pañcaratrika system, then he is dvija, twice-born. That is confirmed by Sanatana Gosvami: dvijatva? jayate. By the process of initiation by the spiritual master, a person is accepted as a brahmana in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaishnava, which means that the brahminical qualification is already acquired.”
[SB 3.33.6]
“Dhruva had a feeling of obligation to his mother, Suniti. It was Suniti who had given him the clue which had now enabled him to be personally carried to the Vaikuntha planet by the associates of Lord Visnu. He now remembered her and wanted to take her with him. Actually, Dhruva Maharaja’s mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-guru means “the guru, or the spiritual master, who shows the way.” Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksha-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the siksa-guru or diksha-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa-guru and diksha-guru, and generally the siksa-guru later on becomes the diksha-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Maharaja’s diksha-guru. Still, he was not less obliged to Suniti. There was no question of carrying Narada Muni to Vaiku??haloka, but Dhruva Maharaja thought of his mother.”
[SB 4.12]
“As indicated here by the word manasta?, the Supreme Personality of Godhead was transferred from the core of Vasudeva’s mind or heart to the core of the heart of Devaki. We should note carefully that the Lord was transferred to Devaki not by the ordinary way for a human being, but by diksha, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one’s own heart.”
[SB 10.2.18]
“The sannyasis of the Krishna consciousness movement are bona fide. All the students of the Krishna consciousness movement have undergone the regular process of initiation. As enjoined in the Hari-bhakti-vilasa by Sanatana Gosvami, tatha diksha-vidhanena dvijatva? jayate n??am: by the regular process of initiation, any man can become a brahmana. Thus in the beginning the students of our Krishna consciousness movement agree to live with devotees, and gradually, having given up four prohibited activities-illicit sex, gambling, meat-eating and intoxication-they become advanced in the activities of spiritual life. When one is found to be regularly following these principles, he is given the first initiation (hari-nama), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals. After some time, when he advances still further and is willing to give up this material world, he is given the sannyasa order. At that time he receives the title svami or gosvami, both of which mean “master of the senses.” Unfortunately, debauched so-called brahmanas in India neither offer them respect nor accept them as bona fide sannyasis. Sri Caitanya Mahaprabhu expected the so-called brahmanas to offer respect to such Vaishnava sannyasis. Nevertheless, it does not matter whether they offer respect or whether they accept these sannyasis as bona fide, for the sastra describes punishment for such disobedient so-called brahmanas. The sastric injuction declares:”
[Adilila.17.265]
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“Advaita Acarya begged to be initiated by Madhavendra Puri. After initiating Him, Madhavendra Puri started for South India.
PURPORT
In this connection, Srila Bhaktisiddhanta Sarasvati Thakura comments that Advaita Acarya took initiation from Madhavendra Puri, who was a sannyasi in the disciplic succession of the Madhva-sampradaya. According to Sri Caitanya Mahaprabhu:
kiba vipra kiba nyasi sudra kene naya,
yei Krishna-tattva-vetta, sei ‘guru’ haya
“A person may be a brahmana, a sannyasi, a sudra or whatever, but if he is well conversant in the science of Krishna, he can become a guru.” (Cc. Madhya 8.128) This statement is supported by Sri Madhavendra Puri. According to the pañcaratra injunction, only a householder brahmana can initiate. Others cannot. When a person is initiated, it is assumed that he has become a brahmana; without being initiated by a proper brahmana, one cannot be converted into a brahmana. In other words, unless one is a brahmana, he cannot make another a brahmana. A grihastha-brahmana partaking of the varnasrama-dharma institution can secure various types of paraphernalia to worship Lord Visnu through his honest labor. Actually, people beg to be initiated by these householder brahmanas just to become successful in the varnasrama institution or to become free from material desires. It is therefore necessary for a spiritual master in the grihastha-asrama to be a strict Vaishnava. A spiritual master from the sannyasa order has very little opportunity to perform arcana, Deity worship, but when one accepts a spiritual master from the transcendental sannyasis, the principle of Deity worship is not at all neglected. To implement this conclusion, Sri Caitanya Mahaprabhu gave us His opinion in the verse kiba vipra kiba nyasi, etc. This indicates that the Lord understood the weakness of society in its maintaining that only a grihastha-brahmana should be a spiritual master. Sri Caitanya Mahaprabhu indicated that it does not matter whether the spiritual master is a grihastha (householder), a sannyasi or even a sudra. A spiritual master simply must be conversant in the essence of the sastra; he must understand the Supreme Personality of Godhead. Only then can one become a spiritual master. diksha actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.”
[Madhya 4.111]
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“Whether one is a brahmana, a sannyasi or a sudra-regardless of what he is-he can become a spiritual master if he knows the science of Krishna.”
PURPORT
This verse is very important to the Krishna consciousness movement. In his Am?ta-pravaha-bha?ya, Srila Bhaktivinoda Thakura explains that one should not think that because Sri Caitanya Mahaprabhu was born a brahmana and was situated in the topmost spiritual order as a sannyasi, it was improper for Him to receive instructions from Srila Ramananda Raya, who belonged to the sudra caste. To clarify this matter, Sri Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krishna consciousness is more important than caste. In the system of varnasrama-dharma there are various duties for the brahmanas, kasatriyas, vaisyas and sudras. Actually the brahmana is supposed to be the spiritual master of all other varnas, or sects, but as far as Krishna consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Krishna consciousness is on the platform of the spirit soul. To spread Krishna consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brahmana, kasatriya, vaisya, sudra, sannyasi, grihastha or whatever. If one simply understands this science, he can become a spiritual master.
It is stated in the Hari-bhakti-vilasa that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present. This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life. If one understands the truth of Krishna consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Krishna. Srila Bhaktisiddhanta Sarasvati Thakura also states that although one is situated as a brahmana, kasatriya, vaisya, sudra, brahmacari, vanaprastha, grihastha or sannyasi, if he is conversant in the science of Krishna he can become a spiritual master as vartma-pradarsaka-guru, diksha-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 diksha-guru, and the spiritual master who gives instructions for elevation is called the siksa-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Krishna. It does not matter whether he is a brahmana, kasatriya, sannyasi or sudra. This injunction given by Sri Caitanya Mahaprabhu is not at all against the injunctions of the sastras. In the Padma Pura?a it is said:
na sudra? bhagavad-bhaktas
te ‘pi bhagavatottama?
sarva-var?e?u te sudra
ye na bhakta janardane
One who is actually advanced in spiritual knowledge of Krishna is never a sudra, even though he may have been born in a sudra family. However, even if a vipra, or brahmana, is very expert in the six brahminical activities (pa?hana, pa?hana, yajana, yajana, dana, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaishnava. But if one is born in the family of candalas yet is well versed in Krishna consciousness, he can become a guru. These are the sastric injunctions, and strictly following these injunctions, Sri Caitanya Mahaprabhu, as a grihastha named Sri Visvambhara, was initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Lak?mipati Tirtha. Advaita Acarya, although a grihastha, was initiated by Madhavendra Puri, and Sri Rasikananda, although born in a brahmana family, was initiated by Sri Syamananda Prabhu, who was not born in a caste brahmana family. There are many instances in which a born brahmana took initiation from a person who was not born in a brahmana family. The brahminical symptoms are explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:
yasya yal-lak?a?a? prokta?
pu?so var?abhivyañjakam
yad anyatrapi d?syeta
tat tenaiva vinirdiset
If a person is born in a sudra family but has all the qualities of a spiritual master, he should be accepted not only as a brahmana but as a qualified spiritual master also. This is also the instruction of Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura therefore introduced the sacred thread ceremony for all Vaishnavas according to the rules and regulations.
Sometimes a Vaishnava who is a bhajananandi does not take the savitra-sa?skara (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaishnavas-bhajananandi and go??hy-anandi. A bhajananandi is not interested in preaching work, but a go??hy-anandi is interested in spreading Krishna consciousness to benefit the people and increase the number of Vaishnavas. A Vaishnava is understood to be above the position of a brahmana. As a preacher, he should be recognized as a brahmana; otherwise there may be a misunderstanding of his position as a Vaishnava. However, a Vaishnava brahmana is not selected on the basis of his birth but according to his qualities. Unfortunately, those who are unintelligent do not know the difference between a brahmana and a Vaishnava. They are under the impression that unless one is a brahmana he cannot be a spiritual master. For this reason only, Sri Caitanya Mahaprabhu makes the statement in this verse:
kiba vipra, kiba nyasi, sudra kene naya
yei Krishna-tattva-vetta, sei ‘guru’ haya
If one becomes a guru, he is automatically a brahmana. Sometimes a caste guru says that ye Krishna-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 Vaishnavas. The word guru is equally applicable to the vartma-pradarsaka-guru, siksa-guru and diksha-guru. Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krishna consciousness movement cannot spread all over the world. According to Sri Caitanya Mahaprabhu’s intentions: p?thivite ache yata nagaradi-grama sarvatra pracara haibe mora nama. Sri Caitanya Mahaprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain sudras or candalas. As soon as one is trained as a pure Vaishnava, he must be accepted as a bona fide brahmana. This is the essence of Sri Caitanya Mahaprabhu’s instructions in this verse.”
“It is the spiritual master who delivers the disciple from the clutches of maya by initiating him into the chanting of the Hare Krishna maha-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare. In other words, the spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Visnu. This is the purpose of diksha, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness.”
[Madhya 9.61]
“If one actually wants to serve Krishna, it doesn’t matter whether one is a sudra, vaisya, or even a woman. If one is sincerely eager to chant the Hare Krishna mantra or diksha-mantra, he is qualified to be initiated according to the pañcaratrika process. According to Vedic principles, only a brahmana who is fully engaged in his occupational duties can be initiated. Sudras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pañcaratrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the pañcaratrika-vidhi or the vaidika-vidhi. In any case, the result is the same”
[Madhya 24.331]
“If a man is sufficiently educated in student life under the guidance of a proper teacher, then his life becomes successful in the future. He can very easily cross over the ocean of nescience, and he is not subjected to the influence of illusory energy. My dear friend, everyone should consider his father to be his first teacher because by the mercy of one’s father one gets this body. The father is therefore the natural spiritual master. Our next spiritual master is he who initiates us into transcendental knowledge, and he is to be worshiped as much as I am. The spiritual master may be more than one. The spiritual master who instructs the disciples about spiritual matters is called siksa-guru, and the spiritual master who initiates the disciple is called diksha-guru. Both of them are My representatives. There may be many spiritual masters who instruct, but the initiator spiritual master is one. A human being who takes advantage of these spiritual masters and, receiving proper knowledge from them, crosses the ocean of material existence, is to be understood as having properly utilized his human form of life. He has practical knowledge that the ultimate interest of life, which is to be gained only in this human form, is to achieve spiritual perfection and thus be transferred back home, back to Godhead.”
[KB 2-25]
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“Our Sanatana Gosvami gives direction in the Hari-bhakti-vilasa that one man can become a brahmana by the regular process of diksha. diksha, this initiation, cannot be offered to a sudra. diksha cannot be offered to a sudra. But in this age, Kali-yuga, it is the statement of the sastras that in the Kali-yuga most of the population are sudras. Kalau sudra sambhava?. How they can be initiated? This initiation is offered not according to the Vedic rules, because it is very difficult to find out a qualified brahmana. diksha is offered to a qualified brahmana. Therefore this diksha is offered according to Pañcaratriki-vidhi. That is recommended in this age. My spiritual master inaugurated this Pañcaratriki-vidhi, and we are following his footsteps. Anyone who is inclined to devote his life for Krishna, he should be accepted as brahmana.”
[SP Lecture,Bombay, March 29, 1971]
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“Prabhupada: Then so siksa and diksha-guru… A siksa-guru who instructs against the instruction of spiritual, he is not a siksa guru. He is a demon. siksa-guru, diksha-guru means… Sometimes a diksha-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 diksha-guru. He is not a siksa-guru. He is a rascal.”
[BG Lecture, Prabhupada, Honolulu, July 4, 1974]
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“So this birth you can get. This human form of birth you can get. That is the special significance. Father, mother, you can get anywhere. It doesn’t matter. But you cannot get Krishna and guru. That you can get in this birth. Therefore twice-born. You must get another birth, through the initiation of the spiritual master, diksha. diksha means initiation. Di means divya jñanam, and k?a means k?apayati. From the day of initiation, you simply get spiritual knowledge, transcendental knowledge. That is the special significance of human form of body. Therefore in the Vedic civilization, the classification is made: first-class, second-class, third-class, four-class men.”
[SB 1.16]
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Devotee (2): How important is formal initiation?
Prabhupada: Formal initiation means to accept, officially, to abide by the orders of Krishna and His representative. That is formal initiation. Officially accept, “Yes, sir, I shall accept. I shall do whatever you say.” This is initiation, official acceptance of the job. That’s all. Now, you formally accept, and if you do not do the duties, then where is the question of other function? There is no question. Initiation means this is the beginning of accepting the orders of Krishna and His representative to carry out. This is the beginning. That is initiation. Just like if you enter in an office establishment, so you accept the terms of service. That is initiation. Then you go on serving, you become promoted, you get salary increase. You become recognized. You become officer. You become big officer, like that. That very word initiation suggests, “This is the beginning.” diksha, diksha. Di… Divya. There are two words, divya-jñana. Divya-jñana means transcendental, spiritual knowledge. So divya is di, and jñanam, k?apayati, explaining, that is k?a, di-k?a. This is called diksha, diksha, the combination. So diksha means the initiation to begin transcendental activities. That is called initiation. Therefore we take promise from the disciple that “You chant so many times,” “Yes, sir.” “You observe these rules and regulations,” “Yes, sir.” That is initiation. He has to observe; he has to chant. Then everything comes automatically. In the beginning he is faulty; then how he can make progress? There is no question of in…, what is called? What you were asking?”
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The Nectar of Devotion
—
Vrndavana, October 27, 1972
721027ND.VRN
The Nectar of Devotion
—
Vrndavana, October 27, 1972
Pradyumna: (reading) “Let me offer my respectful obeisances unto the lotus feet of Srila Rupa Gosvami Prabhupada and of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada by whose inspiration I have been engaged in the matter of compiling this summary study of Bhakti-rasam?ta-sindhu. This is the sublime science of devotional service as propounded by Sri Caitanya Mahaprabhu, who appeared 500 years ago in West Bengal, India, to propagate the movement of Krishna consciousness. Srila Rupa Gosvami begins his great book by offering his respectful obeisances unto Sri Sanatana Gosvami who is his elder brother and spiritual master, and he prays that Bhakti-rasamrta-sindhu may be very pleasing to him.”
Prabhupada: Yes.
Pradyumna: “He further prays…”
Prabhupada: Our… Srila Rupa Gosvami wanted to please Sanatana Gosvami. Our duty is to please the superior, not the public. We are giving service to the public according to the direction of the superior authority. We do not manufacture any program of service. That is not our business. Whatever is ordered by the… Just like Caitanya Mahaprabhu. Caitanya Mahaprabhu, He’s Krishna Himself. Still, He was following the authorities. Sri Krishna, Bhagavan, the Supreme Personality, He was also referring to the Brahma-sutra: brahma-sutra-padais caiva viniscitam. So this is the way, that any bona fide spiritual propaganda must be following the footsteps of previous authority.
At the present moment, it has become a fashion to manufacture some idea. But that is not the Vedic way. Vedic way is to receive the message through parampara system. Eva? parampara-praptam ima? rajar?ayo? vidu? [Bg. 4.2]. Not to deviate the parampara. So Sanatana Gosvami was taught by Sri Caitanya Mahaprabhu continually for two months personally in Benares, Vara?asi. Therefore he’s our authority. The Hari-bhakti-vilasa, the Gau?iya Vaishnava sampradaya, they follow the principles of Hari-bhakti-vilasa. In that Hari-bhakti-vilasa Sanatana Gosvami recommends, tatha diksha-vidhanena dvijatva? jayate n??am. diksha-vidhana, by the process of diksha, a, any human being can be elevated to the position of a bona fide brahmana. Vidhanena. Vidhana. The very word is used, vidhana. Vidhana means bona fide process. Tatha diksha-vidhanena. There is another good suggestion: yatha kañcanata? yati ka?sa-rasa-vidhanena. Rasa. Rasa means … Another meaning of rasa means… What is that? What is called? I forget. The metal…?
Devotee: Bell metal.
Prabhupada: Eh?
Pradyumna: Bell metal?
Prabhupada: No, not bell… That liquid metal.
Devotees: Mercury.
Prabhupada: Mercury. Mercury. Hydrox… What is called? Hydroid?
Devotee: Quicksilver?
Prabhupada: No. Another name is hydrogeroid. That is the chemical name of mercury. You know it. Hydrogeroid? Yes. Unguentum hydrogeroid. Yes. That is another name of the mercury. Hydrogeroid. So in Sanskrit it is called rasa. Rasayana. From mercury, rasa, the chemistry is called rasayana-sastra. Actually, rasayana-sastra, chemical composition, begins from mercury and sulphur. That is the beginning of chemical composition. So rasa-vidhanena, by chemical interaction of sulphur and mercury, if you can add tin and copper, then it becomes gold. You can manufacture gold, provided you know the process, how to mix up copper, tin and mercury. With via media of sulphuric acid. Sulphuric acid is the mother of chemicals. Without sulphur, you cannot make any chemical composition. Therefore all chemical composition are called sulphate, sulphite, like that. So Sanatana Gosvami gives this idea of chemical composition. It appears that he knew how to work with chemicals.
yatha kañcanata? yati
ka?sa-rasa-vidhanata?
tatha diksha-vidhanena
dvijatva? jayate n??am
So we are trying to follow Sanatana Gosvami. By diksha-vidhanena, by initiating persons any, from anywhere. It does not matter. Because in this age, Kali-yuga, the diksha-vidhana is performed according, according to Pañcaratrika-vidhi. Not Vaidika-vidhi. Vaidika-vidhi is very strict. Unless one is bona fide son of a dvija, the initiation was not given. To the sudras, there was no initiation. A brahmana kasatriya, vaisya. So these are the Vedic process. So in the Kali-yuga, because it is to be understood that everyone is a sudra, therefore Vaidika-vidhana cannot be applied. Vaidika-vidhana requires that one must be born by a brahmana, kasatriya. Then he’s eligible for being initiated. But in the Kali-yuga, that is not possible. Therefore the Pañcaratriki-vidhi is accepted. Narada-Pañcaratra. Tatha diksha-vidhanena. This diksha-vidhana, recommended by Sanatana Gosvami, means Pañcaratriki-vidhi. Now Rupa Gosvami says in his Bhakti-rasam?ta-sindhu,
sruti-sm?ti-pura?adi-
pañcaratriki-vidhi? vina
aikantiki harer bhaktir
utpatayaiva kalpate
[Brs. 1.2.101]
Without undergoing the process of sruti—means Vedas—sm?ti, the Pura?as, and other corollary literatures, Bhagavad-gita, Mahabharata, Sm?ti, Manu-sm?ti, the laws given by Manu, Parasara… So Hari-bhakti, devotional service to the Lord, must be approved by Vedas, Pura?as. Pañcaratriki-vidhi. Otherwise, any show of devotional service is simply disturbance. Anyone can manufacture. And it is being supported by some very big missionary activities: yata mata tata pata. You can manufacture your way of religious principles. But that is not Vedic way. Vedic way is eva? parampara-praptam [Bg. 4.2]. Although we are initiating people from low-grade society, still, following the principles of Pañcaratriki-vidhi, injunction of the Gosvamis. Therefore it is bona fide. Bhagavata-vidhi, Pañcaratriki-vidhi, they are bona fide vidhi. So Sanatana Gosvami… Rupa Gosvami, first offers his respectful obeisances to his elder brother, Sanatana Gosvami, because Rupa Gosvami accepted him as spiritual master. And he was initiated by Caitanya Mahaprabhu, Sanatana Gosvami. Rupa Gosvami also. So he offers his respectful obeisances to Sanatana Gosvami. Go on.”
[NOD.Vrndavana, October 27, 1972]
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“Prabhupada: Divya-jñana hrde prokasito. What is that divya-jñana? Divya-jñana is that we are all servant of Krishna, and our only business is to serve Krishna. Divya-jñana. This is divya-jñana. It is not difficult at all. Simply we have… We have become servant of so many things—servant of society, servant of community, servant of country, servant of wife, servant of children, servant of dog and so many. “Now let me become servant of Krishna.” This is divya-jñana. diksha. diksha means from this divya-jñana. That is di. And ksa means ksapayati, expands. Then?”
[Madhya-lila 20.105 — New York, July 11, 1976]
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After association, the next stage is regulated life for following the Krishna consciousness movement. This is called initiation. Or initiation from the very beginning. This is called diksha. The Sanskrit term is called diksha. diksha means… Di, divya-jñanam, transcendental knowledge, and ksa, iksa. Iksa means darsana, to see, or k.apayati, explain. That is called diksha. Adau sraddha tato sadhu-sanga. First faith, then association, then beginning of regulative principles. And if one follows, then the next promotion is to the stage of anartha-niv?tti, disappearance of all misgivings.”
[Montreal, July 29, 1968]
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“Student: Is this the ceremony which is often referred to as mantra-diksha?
Prabhupada: Yes. Mantra-diksha. Yes. The first ceremony is hari-nama-diksha, and then mantra-diksha. Hari-nama-diksha, all these boys present, they were, one year before, they were initiated for chanting, and now they are being second time initiated by mantra-diksha, yes. Any other questions?”
[Boston, May 9, 1968]
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“Cleansing oneself as well as teaching others to be clean; these two things must be there simultaneously. None of us have perfect desires but we are trying to be perfect and teach others to be perfect as far as possible. They cannot be separated but must go together as parallel lines. Siksa and diksa. Siksa means learning. diksa, or initiation, means the beginning of spiritual realization. So every disciple must make his own spiritual progress positively and help others to do so.”
[Letter, Bombay 30 April, 1971]
As indicated here by the word manastah, the Supreme Personality of Godhead was transferred from the core of Vasudeva’s mind or heart to the core of the heart of Devaki. We should note carefully that the Lord was transferred to Devaki not by the ordinary way for a human being, but by diksa, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one’s own heart.
[SB 10.2.18]
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