Diksa or Ritvik?
from Danavir Goswami
posted October 3, 2003

What has been the standard system of initiation (diksa) conducted throughout the ages in all bonafide Vaisnava sampradayas, today we neophyte American devotees desire to change.

"That is your American disease. This is very serious that you always want to change everything."
Srila Prabhupada

Following Srila Prabhupada's departure, in order to uphold the noble, American, tradition of unnecessarily changing things, some of us voted in favor of sannyasa rights for women. At present, some of us lobby for reductions on the number of regulative principles to be followed and the number of rounds that are meant to be chanted each day. Nevertheless, our attempt to eliminate the process of Vaisnava diksa (initiation) via a so-called "ritvik" jump must be counted among our most preposterous new propositions to date.

The cheating propensity helps us to rationalize our weaknesses into a sort of pseudo-spiritual, philosophical doctrine. "The spirit is willing but the flesh is weak." We may be weak due to corporal attachment but diluting the medicine doesn't cure the patient.

Many Americans favor a lifestyle that's unbridled from religious authority, using instead their own so-called, guilt-free mores. Unfortunately, by associating too much with materialists and by neglecting our spiritual benefactor, some of us have become again Americans (punar americano bhava). Spiritual life is not a November election where anyone above a certain age can make marks aside the latest list of propositions. A Vaisnava should take for granted that Krsna's system of disseminating spiritual knowledge is perfect, not requiring any improvements.

"Yes," one may argue, "for philosophical issues that's true, but the initiation process (diksa) is a managerial detail which is subject to alteration according to time, place and circumstance." To the contrary, diksa is not a managerial detail, but a solid Vaisnava principle. The function of a guru is to train, correct, and guide the disciple on the path Back to Godhead. Srila Rupa Goswami considers taking initiation as paramount in importance among his sixty-four items of devotional service (adau gurvasrayam) [underlining and highlighting throughout added]:

In Bhakti-rasamrta-sindhu compiled by Sri Rupa Gosvami it is said that one should be very liberal in behavior and should avoid any undesirable activities. The most important affirmative points are that one should accept the shelter of a bona fide spiritual master, be initiated by him and serve him. (Teachings of Lord Caitanya: Chapter 12)

In effect, eliminating the diksa guru is tantamount to spiritual abortion.

SMOKING GANJA THROUGH ANOTHER'S HAND

Wishing to propound an invented philosophy, a philosopher may speak as if his own ideas were expounded within Lord Krsna's Bhagavad-gita. Using Bhagavad-gita's popularity and authority, the less-known philosopher hopes to gain an audience. Using this technique, unscrupulous commentators have written that the Bhagavad-gita propounds political non-violence, psychological symbolism, Mayavada doctrine, and other erroneous ideas.

Srila Prabhupada compared such mischievous activity to a ganja smoker who asks another person to hold the ganja while he smokes it in order to avoid the bad smell remaining on his own hand. The present attempt to propound a new theory of ritvik initiations is already mischievous enough but by trying to attribute the concoction to His Divine Grace through twisting his words is nothing less than outrageous.

SIKSA LINE?

Wily ritvik advocates try to prove diksa gurus obsolete because, according to them, the Brahma Madhva Gaudiya Sampradaya is a "siksa line," not a "diksa line." The truth is however, that the Brahma Sampradaya is simultaneously both a diksa and a siksa line, exactly as recommended in the sastras. Every preceptor in the line has taken diksa directly from a physically present guru and every preceptor accepts transcendental instructions from advanced Vaisnavas. There is no Vaisnava acarya who will say that it is not necessary to take initiation from a bonafide spiritual master. Vaisnava sva-paca guru. Even if person is born of a family of dog-eaters, if he is a Vaisnava, he can become a guru. Furthermore, ISKCON devotees are duty-bound to accept the diksa principle because Rupa Goswami and Srila Prabhupada ordained it.

Devotee: [reading from NOD Introduction] "The connection with the spiritual master is called initiation. From the date of initiation by the spiritual master, the connection between Krsna and a person cultivating Krsna consciousness is established. Without initiation by a bona fide spiritual master, the actual connection with Krsna consciousness is never performed."

Prabhupada: Yes. We must connect with the current. Just like you have heated your room with electrical wires, but if you do not touch it with the current going on, then simply electrical (sic:) feeting with not help you. Similarly, initiation is essential. Adau gurvasrayam. Srila Rupa Gosvami recommends in his Bhakti-rasamrta-sindhu for executing proper spiritual life, one must take shelter of the bona fide spiritual master. (Room discussion: October 29, 1972)

Krsnadasa Kaviraja Goswami respects both his diksa and siksa gurus:

mantra-guru ara yata siksa-guru-gana
tanhara carana age kariye vandana

I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters. (CC Adi 1.35)

Siksa-line proponents point out that Srila Vyasadeva was not the diksa guru of Madhvacarya, and that other spiritual masters listed in our disciplic succession were not initiated by the person whose name appears directly above theirs. We should not fail to acknowledge, however, that each acarya whose name appears on the list has a diksa guru. There is no acarya in our line who does not have a diksa guru. How then can we say that it is not a diksa line? Although Madhvacarya is certainly a glorious siksa disciple of Srila Vyasadeva, his honored diksa guru is Acyuta Preksacarya Tirtha.

By trying to eliminate the diksa guru, ritvik proponents ignore Srila Prabhupada's emphasis on this point.

Actually, you have only one Spiritual Master, who initiates you, just as you have only one father. But every Vaisnava should be treated as prabhu, master, higher than me, and in this sense, if I learn from him, he may be regarded as guru. It is not that I disobey my real Spiritual Master and call someone else as Spiritual Master. That is wrong. It is only that I can call Spiritual Master someone who is teaching me purely what my initiating Spiritual Master has taught. (Letter November 20, 1971)

Srila Prabhupada refers to the diksa guru as one's real spiritual master and the siksa guru as one who, in the absence of one's diksa guru, supports the same teachings as the diksa guru. In other words, the attempt of an initiated disciple to find a siksa guru who surpasses or circumvents one's diksa guru is offensive and such rascaldom will be disastrous to one's spiritual life.

Devotee: There also is the position of or some question is raised as to how to actually follow the authority. What is the authority between...?
Prabhupada: Authority is your spiritual master. You do not know who is authority? Why this question is there? If one is initiated, then he accepted the authority. And if he does not follow the instruction of spiritual master, he is a rascal. He is defying the authority. That's all.
Devotee: The question also is there: the authority is the spiritual master, but the via media to the spiritual master... The difference between, like we were discussing in the automobile of siksa and diksa-guru.
Prabhupada: Then so siksa and diksa-guru... A siksa-guru who instructs against the instruction of spiritual, he is not a siksa guru. He is a demon. Siksa-guru, diksa-guru means... Sometimes a diksa-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 diksa-guru. He is not a siksa-guru. He is a rascal because that is offense. Guror avajna. First offense is guror avajna, defying the authority of guru. This is the first offense.

So one who is offensive, how he can make advance in chanting? He cannot make. Then everything is finished in the beginning. Guror avajna. Everything is there. If one is disobeying the spiritual master, he cannot remain in the pure status of life. He cannot be siksa-guru or anything else. He is finished, immediately. Guror avajna sruti-sastra-nindanam, namno balad yasya hi... You do not study all these things. You become initiated. There are ten kinds of offenses. Do you have any regard for these things or not? You must avoid these ten kinds of offenses. The first offense is to disobey the orders of guru. That is first offense. (Lecture: July 4, 1974)

We can also hear from Srila Narahari Sarakara Thakura about this topic of Vaisnava etiquette:

"Just as a faithful son may go out for earning money and subsequently brings to his father the wealth gained, later the son may ask for some allowance from the father and whatever he receives from the father he is entitled to spend for his own enjoyment. Similarly, a disciple may hear some instructions from another advanced Vaisnava but after gaining that good instruction he must bring it and present it to his own spiritual master. After presenting them he should hear the same teachings again from his spiritual master with appropriate instructions." (Sri Krishna Bhajanamrta 48)

YOU BECOME GURU

It is devious to try to misinterpret Srila Prabhupada's instructions to mean that his disciples should not become gurus. Consider for yourself the following:

This time I have requested all Nairobi important friends that "Now you take sannyasa and become guru. Krsna Caitanya Mahaprabhu asked everyone to become guru. amara ajnaya guru hana tara ei desa. You have come to Africa. Now become their guru and deliver them." "Now, how shall I do it?" Yare dekha tare kaha krsna upadesa: "Simply speak. Don't become very big upstart. Simply speak what Krsna has done. That's all. You become guru."(Lecture: December 20, 1975)

There is an entire lecture given by Srila Prabhupada in which he told his disciples, or rather, insisted that his disciples become gurus. Here's an excerpt.

To become spiritual master is not very difficult thing. You'll have to become spiritual master. You, all my disciples, everyone should become spiritual master.

Is it clear enough? Here Srila Prabhupada directly informed his disciples that he desired each and every one of them to become qualified gurus. I remember hearing this lecture on tape in the seventies and I understood that Srila Prabhupada was training us, his disciples, to carry on the disciplic succession. Not only myself but every devotee that I knew also had the same understanding. I never heard, even once, from any devotee in ISKCON during the period of 1970 to November 1977 that Srila Prabhupada did not expect his disciples to become gurus. Was the whole movement misunderstanding Srila Prabhupada during his physical presence? No, the devotees all understood correctly then, but after Srila Prabhupada's departure some persons affected by the age of Kali, concocted a new idea, that new devotees should take initiation directly from Srila Prabhupada via ritviks. Srila Prabhupada now points to why, among his disciples, the ritviks are disqualified from being gurus themselves:

It is not difficult. It is difficult when you manufacture something. But if you simply present whatever you have heard from your spiritual master, it is very easy. If you want to become over intelligent, to present something, to interpret something, whatever over you have heard from spiritual master you can make some further addition, alteration, then you'll spoil whole thing. Then you'll spoil whole thing. Don't make addition or alteration. Simply present as it is. Therefore, we have begun Bhagavad-gita As It Is. Don't try to become over spiritual master. Then you'll spoil. Remain always a servant of your spiritual master and present the thing as you have heard. You'll be spiritual master. This is secret. You should know it. Don't try to become overintelligent. That will spoil. Evam parampara praptam imam rajarsayo viduh. (Lecture: August 22, 1973)

By saying that Srila Prabhupada's disciples should not become gurus, the ritvik proponents spoil everything because this is the method Lord Krsna has arranged for continuing his teachings down through the ages. But someone may point out that modern devotees are not capable of becoming gurus.

Lord Caitanya does not accept these apparent disqualifications:

So Caitanya Mahaprabhu says,

amara ajnaya guru hana tara ei desa
yare dekha, tare kaha, 'krsna'-upadesa

Just see. It is very nice. You'll find in Caitanya-caritamrta, now it is published. Caitanya Mahaprabhu says, He is the Supreme Lord, Krsna. He says, amara ajnaya. "Whatever I say, amara ajnaya, by My order, you become a spiritual master." Caitanya Mahaprabhu. So one may be very illiterate, no education, or no scholarship, may not be born in brahmana family, or may not be a sannyasi. There are so many qualification. But one may not have all these qualifications. He may be rascal number one, but still, he can become spiritual master. How? Amara ajnaya. As Krsna says, as Caitanya Mahaprabhu says, if you follow, then you become spiritual master. One may be rascal number one from material estimation, but if he simply strictly follows that whatever is said by Caitanya Mahaprabhu or His representative spiritual master then he becomes a guru.
So it is not very difficult. One may not think that, "I am not qualified to become guru." No, you are qualified if you follow strictly the parampara system. Then you are qualified. That's all. Amara ajnaya guru hana... And what is the difficulty?

The qualification for becoming a spiritual master, i.e. diksa guru, siksa guru and vartmapradarsaka guru is to be a sincere disciple of one's own spiritual master. In our case, Srila Prabhupada ordered his disciples to strictly follow four regulative principles, chant a minimum of sixteen rounds daily, preach according to Vaisnava siddhanta, and serve cooperatively within ISKCON. If a disciple of Srila Prabhupada does this faithfully, he is qualified to be a guru. Therefore the eighty or so initiating gurus within ISKCON, as well as the hundreds of siksa and vartmapradarsaka gurus within ISKCON are all qualified to be spiritual masters according to this explanation.

So if you simply preach this cult, "My dear friend, my dear brother, you surrender to Krsna," you become spiritual master. You become spiritual master. You go door to door. .So I hope that all of you, men, women, boys and girls, become spiritual master, and follow this principle. Spiritual master, simply, sincerely, follow the principles and speak to the general public. Then Krsna immediately becomes your favorite. Krsna does not become your favorite; you become Krsna's favorite. Krsna says in the Bhagavad-gita, na ca tasmad manusyesu kascin me priya-krttamah: "One who is doing this humble service of preaching work, Krsna consciousness, nobody is dearer than him to Me." So if you want to become recognized by Krsna very quickly, you take up this process of becoming spiritual master, present the Bhagavad-gita as it is. Your life is perfect. Thank you very much. (end) (Lecture: London August 22, 1973)

Not only is a disciple of Srila Prabhupada allowed to become a diksa, siksa and vartmapradarsaka guru but he is actually encouraged to do so. "If you want to become recognized by Krsna very quickly, you take up this process of becoming spiritual master." Shouldn't we want to become recognized by Krsna? Is there something wrong with that? No, it is those who oppose Srila Prabhupada's instruction to become a bonafide spiritual master who are in error.

ETCHED IN STONE:
THIS IS THE LAW OF DISCIPLIC SUCCESSION.

This brings us to the real crux of the issue. Some say that none of Srila Prabhupada's disciples should become a spiritual master because none of them are uttama adhikaris. First of all how do the critics know for sure? Are they the all-knowing and all-pervading supersoul present within everyone's heart? Nevertheless, this is not the real question. The real question is; "Is the guru bonafide or not bonafide?" How does Srila Prabhupada describe one who is bonafide?

I am a bonafide teacher as long as I follow the instructions of my spiritual master. That is the only one qualification for becoming a teacher. As soon as one deviates from this principle one is no longer a teacher. (Letter: October 29, 1967)

"Every student is expected to become Acarya. Acarya means one who knows the scriptural injunctions and follows them practically in life, and teaches them to his disciples. Keep trained up very rigidly and then you are bonafide Guru, and you can accept disciples on the same principle. But as a matter of etiquette it is the custom that during the lifetime of your Spiritual master you bring the prospective disciples to him, and in his absence or disappearance you can accept disciples without any limitation. This is the law of disciplic succession. I want to see my disciples become bonafide Spiritual Master and spread Krishna consciousness very widely, that will make me and Krishna very happy. (Letter: December 2, 1975)

The numerous references where Srila Prabhupada definitively states his desire and that of the disciplic succession for continuing the initiation process are so crystal clear that it is dumbfounding to see them being contended. It is another of Srila Prabhupada's unlimited glories that he reiterated the same instruction so many times, each time etching the message deeper into the stone foundation pillars of ISKCON. Thus he is Founder-acarya because he established the immovable laws of the Society.

Whatever we hear from the bonafide spiritual master should be practiced in life and the same message delivered to whomever we meet. In this way you become spiritual master. (Letter: December 31, 1975)

I wish that in my absence all my disciples become the bonafide spiritual master to spread Krishna Consciousness throughout the whole world. (Letter: November 2, 1967)

Srila Prabhupada could not have been more direct and straightforward about his desires.
Someone may argue, "Yes, this person may be acting properly as a bonafide guru now, but what about the future? There's every possibility that he may fall down later." To answer this inquiry, Srila Prabhupada gives a brilliant analogy of fresh food and rotten food.

No, this argument is not very strong. Just like one foodstuff, freshly made, it is fresh. But if somebody argues that if it remains four days more, it will become bad, that is surmisation. Now it is fresh. We take it fresh. What will happen in future, that is no consideration. In future, everyone may fall and everyone may become elevated. But we have to take his present situation, what he is at present. This is reality. If at the present moment he is free from all sinful activities, that is reality. In future, everyone is susceptible to fall down. If he does not carry the principles strictly that proneness is there. But that is not consideration. What he is at present, that is consideration. (Conversation: July 11, 1973)

FRUSTRATION: "I SHALL EAT ON THE FLOOR"

Because some spiritual masters, sannyasis, brahmanas, grhasthas and brahmacaris within ISKCON have succumbed to their own former material tendencies and fallen from the platform does not justify anyone to conclude that all spiritual masters, sannyasis, brahmanas, grhasthas and brahmacaris within ISKCON are unqualified. Similarly, because one has received some counterfeit currency does not mean that there is no real currency.

"Because they have confronted with some non-bonafide, they have concluded that everyone is non-bonafide." (Conversation: November 3, 1976)

Srila Prabhupada once told a Bengali story of a man whose household utensils were stolen by a thief. He became so disturbed that he made a solemn promise that because the thief had stolen his plates, he would never purchase utensils again and instead he would eat on the floor.

IF A GURU DEVIATES

Srila Narahari Sarkara Thakura, the fortieth branch of the Caitanya Tree described in the Caitanya Caritamrta, writes:

"If the spiritual master commits a wrongful act breaking Vaisnava regulative principles, then in that case one should, in a solitary place, confront him for his rectification using logic and appropriate conclusions from sadhu, shastra, and guru references, but one is not to give him up.The authorized course of action is to continue, as before, with one's prescribed devotional service. One may take guidance through instructions from Vaisnavas, as all Vaisnavas are considered guru or "spiritual master," or one may use one's own intelligence, duly considering the relevant instructions from sadhu, shastra and guru. In all cases one should continue in one's devotional service. However, if the spiritual master:

1. acts enviously towards 'isvarebrantah', that which is connected with the Supreme
2. is bewildered regarding the Supreme Personality of Godhead
3. is adverse to expanding the fame of Lord Krsna
4. personally refuses to accept hearing or chanting about the glorious pastimes of Lord Sri Krsna
5. has become totally bewildered, listening to the false praise of ignorant persons and day by day is more materially contaminated and fallen

then the spiritual master must be renounced.

Under those circumstances one should not doubt, "How can I give up my spiritual master?". With a strong desire for achieving spontaneous devotional service and attaining the lotus feet of Lord Krsna, the Supreme Personality of Godhead, a devotee accepts the shelter of a spiritual master as the via media to Lord Sri Krsna. However, after accepting the responsibility of serving the spiritual master, if that spiritual master takes on "asuric" qualities or a demoniac mentality then it is one's duty to reject such a demon "asura" guru and in his place accept a Krsna conscious spiritual master and worship him.

By taking shelter of the strength of the Krsna conscious spiritual master's devotional service the ill effects or contamination of the demoniac previous spiritual master is counteracted and destroyed. These activities are recommended by all Vaisnava authorities as the authorized conclusion of the shastra.

During the pastimes of Lord Sri Krsna Caitanya Mahaprabhu there have been many practical examples of the above."

What happens if a person is undergoing a serious medical operation when his surgeon suddenly falls ill? What to do? Should not the patient or the patient's well wishers seek another competent physician to continue the operation?

What if aboard a Boeing 747 flight above the Atlantic, the pilot becomes sick? Would any passenger begrudge the co-pilot from takng over as pilot?

Out of disappointment, we may pass a resolution that no one should be encouraged to take re-initiation but that does not alter the advice of acaryas such as Srila Narahari Sarakara Thakura, Srila Jiva Goswami, Srila Bhaktivinoda Thakura and Srila Prabhupada. Democracy and vox populi are not replacements for following the footsteps of the great devotees, mahajano yena gatah sa pantha.

"Unqualified guru means who does not know how to guide the disciple. Guru's duty is to guide. So such kind of guru can be at least rejected. That is Jiva Gosvami's... Karya-karyam ajanatah. A guru who does not know what to do and what not to do, but by mistake, by mistakenly I have accepted somebody as guru, he can be rejected. By rejecting him, you can accept an actual bona fide guru. So guru is not killed, but he can be rejected. That is the injunction of the sastra. So Bhismadeva or Dronacarya, certainly they were gurus, but Krsna indirectly giving indication to Arjuna, that "Although they are in the position of guru, you can reject them." Karya-karyam ajanatah. "They do not know factually." (Lecture August 5, 1973)

RITVIK THEORY NULLIFIES SRILA PRABHUPADA'S TEACHINGS

A few years ago, I had a discussion with a critic of the standard initiation process as conducted in ISKCON. The devotee said, "If you think you are qualified to be a guru then tell me what Radharani said to Krsna last night." I replied that the Vedic scriptures do not mention this as a qualification for being a bonafide spiritual master. To this the devotee replied, "Leave the scriptures out of this. Let's use common sense."

Well, if we are supposed to leave the Vedic scriptures out as the main guiding evidence in life, then certainly all kinds of incredible notions are possible to entertain. Fortunately however, ISKCON is not at liberty to break from the celebrated path of the great spiritual masters.

The principles of the parampara system were strictly honored in previous ages-Satya-yuga, Treta-yuga and Dvapara-yuga-but in the present age, Kali-yuga, people neglect the importance of this system of srauta-parampara, or receiving knowledge by disciplic succession. (Adi 7.74 Purport)

Embracing ritvik theory means, essentially, that one considers Srila Prabhupada so unfortunate that he could not train even one disciple to carry on the disciplic succession.

So our request is that every one of you become a guru. That is Caitanya Mahaprabhu's order. He wants that everyone must become a guru. How? That He says:

yare dekha tare kaha 'krsna'-upadesa
amara ajnaya guru hana tara' ei desa

This is guru. Suppose you are family member. So many living entities, you sons, your daughters, your daughter-in-law, or children, you can become their guru. Exactly like this you can sit down in the evening and talk about the Bhagavad-gita, yare dekha tare kaha krsna-upadesa. You haven't got to manufacture something. The instruction is there; you simply repeat and let them hear-you become guru. It is not difficult at all. So that is our preaching. We do not want to become alone guru, but we want to preach in such a way that every, the chief man, or any man, he can become guru in his surroundings.

"I GLADLY ACCEPT THE DEVOTEES YOU HAVE RECOMMENDED FOR INITIATION"

Recently I had a discussion with a Godbrother who was formerly a temple president at a time when Srila Prabhupada was present. My Godbrother was trying to support the idea that Srila Prabhupada's acceptance of new disciples was "automatic" once they were recommended by the temple presidents. I replied that generally Srila Prabhupada trusted his leaders' judgements on new candidates for initiation but no temple president would have dared take it for granted that a candidate was assured initiation without getting Srila Prabhupada's personal acceptance. The candidate must wait patiently until he received that wonderful letter.

"I am very glad to accept you as my initiated student. I am returning your beads herewith duly chanted by me. Your initiated name is Hladini devi Dasi."

Since Srila Prabhupada was the person accepting the karma for each disciple, he also exercised the prerogative to accept or reject the person. No temple president could guarantee that Srila Prabhupada would accept anyone as his disciple just because a letter was sent. My Godbrother agreed.

While present, Srila Prabhupada personally considered, acknowledged and accepted or rejected each new candidate. It is odd then to expect him, after his departure, to accept new disciples impersonally by the mere imagination of so-called rtvik channelers, who are not even recognized members within ISKCON. Can a rtvik channeler force Srila Prabhupada to take the new initiate's karma through a fire sacrifice? The so-called ritvik may reply, "Well, Krsna says He'll free anyone from sinful reactions who surrenders to him." Yes, that is His position as the Supreme Personality of Godhead but the spiritual master never claims to be equal to God. The representative only assists the Lord in His work of purifying the conditioned souls and by Krsna's arrangement, he shares in accepting but a token of the karmic reactions of the disciples he initiates. Srila Prabhupada took more than his fair share of karma and now it is the turn of his serious disciples to follow his example of compassionate preaching.

If it were so easy to jump up the ladder and become the direct disciple of Srila Prabhupada, then why couldn't one just as easily double jump up to become Srila Bhaktisiddhanta Saraswati's direct disciple. Going a bit further one might eventually imagine proceeding directly to the Lord Himself without the need of intermediate gurus.

Next I'll relate a very nice story that shows how initiation cannot be taken for granted.

SRINIVASA ACARYA FINDS HIS DIKSA GURU

Srinivasa Acarya, accompanied by a companion, traveled to Puri to see Lord Caitanya Mahaprabhu. During the journey, however, he learned that the Lord had disappeared from the world. Srinivasa was devastated and was prepared to commit suicide. Fortunately, that night Lord Caitanya and Nityananda appeared to Srinivasa in a dream. They consoled the grief-stricken young Srinivasa and bade Him to make his way to the Gopinatha temple in Puri to take shelter of Gadadhar Pandit.
Upon reaching Puri, Gadadhar Pandit told Srinivasa: "Just before Caitanya Mahaprabhu passed away, He instructed me to teach you the Bhagavatam. He knew that you would arrive in Puri one day and He asked me to explain Krishna-lila to you. I cannot teach you Bhagavatam at this time, O young Srinivasa, for the manuscript in my possession has now become illegible due to the profusion of tears that I have cried on its pages."

At Gadadhar Prandit's request, Srinivasa himself was sent back to Bengal to get the Bhagavatam. He procured the Bhagavatam from Narahari Sarakara Thakura but upon returning, he found out that Gadadhar has passed from the world. Although heart-broken he was encouraged by many eminent Vaisnavas to journey to Vrndavana and take shelter of Rupa and Sanatana Goswamis. Traveling by foot, he set off for Vrndavana. Only four days before arriving in Vrndavana, Srinivasa heard that Sanatana Goswami had recently passed away. Then when he reached Mathura, but one day's walk from Vrndavana, he learned that Rupa Goswami had passed away only three days earlier. Hearing this, Srinivasa fell to the ground crying like a madman. He felt that he was the most unfortunate person in the entire universe. Every step, from his proposed meeting with Mahaprabhu, to his studying Bhagavatam with Gadadhar Pandit, to his meeting with Rupa and Sanatana, had all failed.
Srinivasa sat beneath a tree and wished for his own death. At this time however, Rupa and Sanatana Goswamis appeared to him in a dream and encouraged him to proceed to Vrndavana. There he visited the temple established by Rupa Goswami, Radha-Govinda Mandira and met Srila Jiva Goswami. Jiva Goswami who introduced him to Srila Gopal Bhatta Goswami. Later Srinivasa accepted Srila Gopal Bhatta Goswami as his initiating spiritual master.

Srinivasa was a contemporary and all but a few steps away from the lotus feet of Lord Caitanya Mahaprabhu, Sri Gadadhara Pandit, Srila Rupa Goswami and Srila Sanatana Goswami. But They each disappeared from his sight, leaving him seemingly alone. If ritvik initiation had been an option, certainly Srinivasa would have been the most eligible candidate to partake of it. But ritvik initiation is not valid therefore Srinivasa continued his devotional service and ultimately approached the junior Gopal Bhatta Goswami.

We empathize with devotees who are pained at having missed the chance to take diksa directly from His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, but they should follow the example of Srinivasa Acarya who proceeded on with determination, knowing that the Lord had a plan for his deliverance. It is further revealed by the acaryas that Lord Caitanya Mahaprabhu, Himself personally ordained that Gopal Bhatta Goswami would initiate Srinivasa. This further substantiates the fact that such arrangements are divine, not accidental or simply formality.

ONE-YEAR MUTUAL EXAMINATION

Did you know that there is a scriptural injunction for a one-year mutual examination period before taking initiation? Ritvik theory eliminates the mutual testing between guru and disciple. In ritvik theory, the guru has no say in the matter, only the self-appointed ritvik channeler calls the shots. This statement from Srila Sanatana Goswami defeats ritvik theory and shows how mutually personal the initiation process is.

"Therefore it is said in the Hari-bhakti-vilasa that one year should be taken to study one another, the guru and the disciple. The guru also will see whether the person is fit to become a disciple, and the disciple also will see "Whether this gentleman can become my guru." (Lecture: August 10, 1974)

"Before accepting somebody as spiritual master you must know about his bona fides. That time is allowed. It is said in the sastra that if you like to accept somebody as spiritual master, you should associate with him at least for one year, see how things are going. If you follow of course others, that is also good. But personally, it is advised that you just remain with the proposed spiritual master for at least one year, so that the spiritual master is also given chance to study you, whether you are acceptable. This is the process." (Lecture: January 30, 1974)

"I HAVE INSTRUCTED EVERYTHING IN MY BOOKS"
SRILA PRABHUPADA

"So I preferred to come to Vrndavana. If death takes place, let it take here. So there is nothing to be said new. Whatever I have to speak, I have spoken in my books. Now you try to understand it and continue your endeavor. Whether I am present or not present, it doesn't matter." (Arrival address: Vrndavana, May, 1977)

Since whatever he had to speak, he spoke in his books, let us then try to understand what's in Srila Prabhupada's books in regards to his disciples becoming diksa gurus:

"A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world." (Nectar of Instruction, 1)

kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei 'guru' haya

"As far as Krsna consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Krsna consciousness is on the platform of the spirit soul."

"The word guru is equally applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru. Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krsna consciousness movement cannot spread all over the world." (Sri Caitanya Caritamrta 8.128 Purport)

"One who is now the disciple is the next spiritual master." (Srimad-Bhagavatam 2.9.43 Purport)

"As already stated, Brahma is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of Srimad-Bhagavatam is coming down by disciplic succession, and in order to receive the real message of Srimad-Bhagavatam one should approach the current link, or spiritual master, in the chain of disciplic succession. After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service." (Srimad Bhagavatam, 2.9.7 Purport)

WORD JUGGLING

Please read this interesting excerpt from a room conversation and tell me what you think Srila Prabhupada is saying.

Mohsin Hassan: Now this movement must have structure. Will you please tell us about the structure of the (indistinct) from the hierarchy on the top, and all the way down.
Prabhupada: Yes, it is, this movement is started from Krsna.
Mohsin Hassan: Yes.
Prabhupada: Then, from Krsna, Narada. From Narada, Vyasadeva. From Vyasadeva to Madhvacarya, from Madhvacarya to Isvara Puri, Madhavendra Puri, then Caitanya Mahaprabhu, then His disciples, the six Goswamis, then Krsna dasa Kaviraja, then Baladeva Vidyabhusana. So we are taking account very rigidly from Caitanya Mahaprabhu, and I am the tenth generation from Caitanya Mahaprabhu.
Mohsin Hassan: Yeah, the tenth. After you, is it any decision has been made who will take over?
Prabhupada: Yes. All of them will take over. These students, who are initiated from me, all of them will act as I am doing. Just like I have got many Godbrothers, they are all acting. Similarly, all these disciples which I am making, initiating, they are being trained to become future spiritual masters.
Mohsin Hassan: How many swamis do you initiated, American? I'm speaking just on...
Prabhupada: About ten.
Mohsin Hassan: You have ten swamis. And outside of swamis, what's the lower...
Prabhupada: Now, they're competent. They can, not only the swamis, even the grhasthas, they are called dasa adhikari, and brahmacaris, everyone can, whoever is initiated, he is competent to make disciples. But as a matter of etiquette they do not do so in the presence of their spiritual master. This is the etiquette. Otherwise, they are competent. They can make disciples and spread. They can recruit more members in this. They do, but they are being trained up. Just like here in this meeting, one of my disciples, he is acting as priest. It is not myself; he is acting. So some of my students, they are acting as priests, some of them are swamis, so they are competent to make disciples.

Would you not agree that, in short, Srila Prabhupada is saying that he expects his disciples to become spiritual masters and accept disciples after his departure? But rtvik theory advocates say that none of Srila Prabhupada's disciples should take disciples. In fact, their newest word-juggling leader pleads that when Srila Prabhupada says "granddisciple" he doesn't really mean the disciple of his disciple. Here is Srila Prabhupada's actual statement.

Prabhupada: They're his disciple. Who is initiating. He is granddisciple. When I order, "You become guru," he becomes regular guru. That's all. He becomes disciple of my disciple. That's it.(Room conversation: May 28, 1977)

I know it is a little cruel to my reader, but nevertheless I must include a portion of the word-juggler's argument just to demonstrate the extreme lengths to which people will go in order to rearrange concepts which they find unpalatable. Here is the juggler's interpretation of the above excerpt.

"Also there is no reason to suppose that Srila Prabhupada did say 'He's' as opposed to 'His', since such an interpretation would not make any sense. The pronoun 'He' (from He's) before the term 'grand-disciple' refers to the person BEING initiated, the initiate, or the 'granddisciple'. However in straight-forward standard English the pronoun usually refers to the immediate antecedent (the term that the pronoun follows). In this case that term is 'who is initiating'. It is obvious therefore that in this case the pronoun CANNOT be 'HE' because how can the INITIATE, the person being INITIATED, or 'granddisciple', simultaneously be the person 'who is initiating'!.

Even if we allow for the antecedent that the pronoun refers to, to not be the most immediate, there is actually NO antecedent for the pronoun 'HE' to refer to in the whole conversation, since the speaker Srila Prabhupada has never previously mentioned nor alluded to the initiate, or the person BEING INITIATED, in the singular. The only time previously in the conversation that the speaker or the questioners, ever mention the initiate, it is ALWAYS in the plural. '(Yes, THEY are disciples.)' Thus a speaker cannot just introduce a pronoun that has no antecedent. It does not make sense. In other words the 'HE' has to REFER to something. But it can not refer to something that has not yet even been mentioned.

However the use of 'His', does make sense, since this use CAN be consistent with the most immediate antecedent, 'who is initiating'. In this case the 'HIS' MUST refer to Srila Prabhupada since the 'ritvik' cannot have granddisciples. Srila Prabhupada would then also be the person 'who is initiating'"

This is pure nonsense. The juggler cannot follow Srila Prabhupada's simple explanation. Instead, intending to rid the world of gurus, the juggler wants to make Srila Prabhupada the initiating spiritual master and the grand spiritual master at the same time. Must we accept this nonsense?

Lord Krsna's words get twisted too.

Man-mana bhava mad-bhaktah:
"One need not submit to Krsna as a person, but to 'the unborn within Krsna'."

Sripad Sankaracarya, the pure devotee Lord Siva incarnate, finally advised his followers to desist from manipulating grammatical suffixes and prefixes and just surrender to Lord Krsna, bhaja Govinda, bhaja Govinda, bhaja Govinda. In the same way, the sincere followers of Srila Prabhupada should stop wasting time hypothesizing about antecedents and instead get on with the duty of assisting Lord Caitanya's sankirtana mission by becoming qualified, bonafide gurus.

GRANDDISCIPLES?

Srila Prabhupada used the term "granddisciple". Did he make that up? Here are two verses from Srila Krsnadasa Kaviraja's Caitanya-caritamrta.

sisya, prasisya, ara upasisya-gana
jagat vyapila tara nahika ganana

sisya-disciples; prasisya-granddisciples; ara-and; upasisya-gana-admirers; jagat-the whole world; vyapila-spread; tara-of that; nahika-there is none; ganana-enumeration.

Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all.

tanra sisya-upasisya,--tanra upasakha
eimata saba sakha-upasakhara lekha

tanra-his; sisya-disciples; upasisya-granddisciples and admirers; tanra-his; upasakha-subbranches; eimata-in this way; saba-all; sakha-branches; upasakhara-subbranches; lekha-to describe by writing.

His (Gadadhara Pandita) disciples and granddisciples are his subbranches. To describe them all would be difficult. (Chaitanya caritamrta, Adi Lila 9.24.15-16)

Even though the ritvik proponents wish they could just eliminate the word "granddisciple," it's not so easy because there are other annoying words like "grand spiritual master" and "great-grand spiritual master" and so on in the Vaisnava family tree.

The predecessors of the spiritual master are his spiritual master, his grand spiritual master, his great-grand spiritual master and so on, who form the disciplic succession of acaryas. (SB 3.29.17 Purport)

"You'll be surprised to know that my grand-spiritual master, my spiritual master's spiritual master, he was illiterate" (Lecture: January 12, 1968)

"You are all helping me by abiding the orders of my Spiritual Master, His Divine Grace Bhaktisiddhanta Sarasvati Goswami Maharaj and He'll be pleased upon you who are His grand spiritual children." (Letter: February 16, 1971)

"Thus Advaita Prabhu, as Lord Caitanya's spiritual uncle, was always to be respected because one should respect one's spiritual master's Godbrothers as one respects one's spiritual master." (Adi 5.147 Purport)

Accepting rtvik theory means we'll have to throw out Srila Prabhupada's books, lectures, conversations and letters so there won't be any traces of these troublesome words to contend with.

SOME THINGS TO WATCH FOR

In this short paper we are only examining a very few of the faults of the rtvik theory. Actually it is full of unlimited faults because it opposes the Vedic system of disciplic succession. Why don't we see any enthusiastic new devotees emerging from the rtvik camp distributing Srila Prabhupada's books like the ISKCON new devotees. Most likely this theory of rtvik initiations will fall by the wayside because the aim is not to follow the acaryas but merely to concoct something which appeases the desire for sense gratification. Fueled by illusion and envy, the subliminal intention of the ritvik theory is to eliminate gurus and disciples altogether as most so-called Christian denominations have done.

Those who cannot accept Srila Prabhupada's uncompromising teachings will undoubtedly form splinter groups, but the ISKCON caravan should remain firmly fixed and pure in pursuing the path of the mahajanas.

THE BIG BRUTE

The following is an excerpt from a Vyasa-puja lecture delivered by Srila Bhaktisiddhanta Sarasvati Goswami Maharaja. Read it and you'll understand why Vaisnavas cannot abolish the process of gurus accepting disciples.

FROM A VYASA-PUJA LECTURE
By Srila Bhaktisiddhanta Sarasvati Goswami Maharaja

"We have taken upon ourselves the responsibility of welcoming this grave charge. All the audience have accepted ordinary seats, I alone have been provided with a lofty seat. All are being told in effect-"Do have a look at a big animal from the Zoo-gardens. What arrogance! So foolish! So wicked! Have you ever seen such a big brute? Garlands of flowers have been put round his neck! What laudations! What bombastic long-drawn, and hyperbolic adjectives! And how complacently too he is listening to the praise of his own achievements, how intently, and with his own ears! He also evidently feels delighted in mind! Is he not acting in plain violation of the teaching of Mahaprabhu? Can such a big brute, so selfish and insolent, be ever reclaimed from brutishness?"

I happen to be one of the greatest of fools. No one offers me good advice on account of my arrogance. Inasmuch as nobody condescends to instruct me I placed my case before Mahaprabhu Himself. The thought occurred to me that I would make over the charge of myself to Him and see what He would advise me to do. Then Sri Caitanyadeva said to me:

"Whom-so-ever thou meet'st,
instruct him regarding Krsna,
By My command being Guru deliver this land;
In this thou wilt not be obstructed
by the current of the world;
Thou wilt have My company once again at this place."

In these verses is to be found the proper explanation of the apparent inconsistency noticed above. He whose only teaching is humility greater than that of a blade of grass, said-"By My command being guru save this land!" In this instance Mahaprabhu Himself has given the command. His command being "Perform the duty of the guru, even as I do it Myself. Also convey this command to whom-so-ever you chance to meet." Caitanyadeva says, "Tell them these very words, viz. By My command being Guru save this land. Deliver the people from their foolishness." Now who-so-ever happens to hear these words would naturally protest with palms joined-"But I am really a great sinner; how can I be Guru? You are Godhead Himself, the Teacher of the world. You can be Guru."

To this Mahaprabhu replies:

"In this thou will not be obstructed
by the current of the world;
Thou wilt have My company once again
at this place."
"Do not practice the craft of a guru for the purpose of injuring others
through malice. Do not adopt the trade of a guru in order to get immersed in
the slough of this world. But if you can, indeed, be My guileless servant
you will be endowed with My power-then you need not fear."

I have no fear. My gurudeva has heard this from his gurudeva. And it is for this reason that my gurudeva has accepted even such a great sinner as myself and has told me: "By My command being guru save this land." It is only those who have never heard these words of Gaursundara who say "How odd! To listen to one's own praise!" While the guru is instructing his disciple in the eleventh Skandha of the Bhagavatam what a great sin, in their opinion, is he not perpetuating! What is the acarya to do when he has to explain the sloka, acarya mam vijaniyat: Never disregard the acarya; never entertain the idea that the acarya is your equal in any sense." These are the words of Sri Krsna Himself by which the jiva is to be benefited. Is the guru to take himself off, to desert his seat-the seat of the acarya-from which these words are to be explained? That office his gurudeva has conferred on him. If he does not act up to its requirements he is doomed to perdition by reason of his offense against the holy Name in the shape of disrespect towards the guru. He has to do it in spite of the fact that such procedure is apparently open to the charge of egoism.
When the guru imparts the mantram to the disciple should he not tell him by this mantram to worship the guru? Should he say instead, "Give the guru a few strokes of the shoe or the horse-whip?" The guru is never to be decried. The guru is the abode of all the gods. Should the gurudeva abstain from communicating these words to his disciple while reading the Bhagavatam to him? "To him alone who possesses guileless spiritual devotion, similar to the transcendental devotion that is due to Krsna Himself, to the gurudeva, the holy mysteries are manifested." Is the gurudeva not to tell these things to his disciples? Athau gurupuja: the worship of the guru has precedence over all others." The guru is to be served just as Krsna is served. The guru is to be worshiped in a particular way. Is the guru to desert his seat without telling all these things to the disciple? In the angle there is always the defect in the shape of absence of the fullness, the evenness of level, of 180 degrees or of 360 degrees. But in the plain surface, in 360 degrees, there is no such defect. That in the emancipated state no defect is possible, this simple truth ordinary foolish people entirely fail to grasp.

As the saying goes, "Having started on the dance it is no use to draw close the veil." I am doing the duty of the guru, but if I preach that no one should shout "Jai" to me, that is to say, if I say in a round about way, "Sing Jai to me," it would be nothing short of duplicity. Our Gurudeva has not taught us such insincerity. Mahaprabhu has not taught such insincerity.

I have to serve God in the straightforward way. The word of God has come down to the gurudeva; I have to obey it in all sincerity. I will not disrespect the guru at the instance of any foolish or malicious sectarians. Especially as Sri Gurudeva has directed me saying, "By My command being guru save this land." This command has my gurudeva preached. My gurudeva in his turn has conveyed the command to me. I will not be guilty of any insincerity in carrying out that command. In this matter I will not accept the ideal of ignorant, insincere, pseudo-ascetic sectarianism. I will not learn insincerity. The worldly-minded, the malicious, the pseudo-renunciationists, the selfish cannot understand how the devotees of God, spurning at everything of this world by command of God, never, not even for a second, deviate from the service of God through all the twenty-four hours.

Hypocritical sectarians, pseudo-Vaisnava sects, those sects that cherish internally the longing for earthly fame, naturally enough think "What a shame it is for one to listen to the eulogies of disciples occupying the seat of the guru." But every Vaisnava regards everyone of the Vaisnavas as the object of his veneration. When Thakura Haridasa exhibits the attitude of humility Mahaprabhu says-"You are the greatest of the world, the crest-jewel of the world. Be agreeable, let us have our meal together." He carried in His arms the body of Thakura Haridasa which is eternally existent, self-conscious and full of spiritual bliss. In the community that follows Sri Rupa, the qualities of desiring no honor for oneself and of readiness to duly honor others are fully present. Those who detect any disparity are, like the owl, blind while the sun shines. They commit an offense by such conduct.

If I disobey the law which has come down to me through the chain of preceptorial succession, the offense due to omission to carry out the command of the guru will sever me from the lotus-feet of Sri Gurudeva. If in order to carry out the command of the Vaisnava guru I have to be arrogant, to be brutish, to suffer eternal perdition, I am prepared to welcome such eternal damnation and even sign a pact to that effect. I will not listen to the words of other malicious persons in lieu of the command of the gurudeva.

I will dissipate with indomitable courage and conviction the currents of thought of all the rest of the world, relying on the strength derived from the lotus feet of Sri Gurudeva. I confess to this arrogance. By sprinkling a particle of the pollen of the lotus-feet of my Preceptor crores of people like you will be saved. There is no such learning in this world, no such sound reasoning in all the fourteen worlds, in no man-gods, that can weigh more than a solitary particle of the dust of the lotus-feet of my gurudeva. Gurudeva in whom I have implicit trust can never spite me. I am by no means prepared to listen to the words of any one who wants to hurt me or to accept such a malicious person as my preceptor."

A FEW QUESTIONS TO ASK RITVIK PROPONENTS:

1. Why has every single Vaisnava acarya in the Brahma-madhva-gaudiya Vaisnava sampradaya, including its founder Lord Sri Krsna and Lord Sri Caitanya Mahaprabhu, accepted Vaisnava diksa in the standard manner?

2. Who takes the karma for disciple at initiation?
Who promises to take the disciple back to Godhead at the time of a so-called ritvic initiation?

Note: If you say Srila Prabhupada to both of the above questions, that is not possible because he said the new disciples would be his granddisciples.

If you say the ritvik acaryas, appointed by Srila Prabhupada before his departure, take the karma and promise to take the new disciples back to Godhead, then there are problems. Devotees in ISKCON don't accept the ritvik theory and consequently do not perform such ritvik initiations. That only leaves those outside ISKCON to perform the initiations.

If you put forward others to act as ritvik initiators besides those appointed by Srila Prabhupada, what is their authorization?

3. What are the qualifications for becoming a new ritvic initiator? Are they similar to those for becoming a bonafide guru?

4. Is there a governing body to direct the ritvik movement?

5. If not, how are decisions made?

6. If there is a ritvik governing body, are the members more qualified than ISKCON's GBC members? If you say yes, how do you determine that?

A FEW DRAWBACKS OF THE RITVIK THEORY

1. Ritvik theory is based on faultfinding (hati mata) rather than scriptural evidence. For example the recent "poison theory" also emanated from the ritvik proponents.
2. Ritvik theorists blaspheme ISKCON Vaisnavas in good standing and thus cause themselves and others to become spiritually weakened.
3. Ritvik theory makes it convenient for so-called disciples to maintain an immoral position without the intervention of a physically present guru. This is much like so-called Christians who say that Jesus is in their heart and he died for their sins and therefore they are saved.
4. Ritvik theory disregards Srila Prabhupada's instructions by opposing ISKCON and the GBC.
5. Ritvik theory seeks to deprive new devotees the opportunity of following the parampara properly and receiving real initiation.
6. Ritvik theory seeks to deprive Srila Prabhupada's disciples the chance of fulfilling Lord Caitanya's order to become gurus (guru haya).
7. Ritvik theory contorts Srila Prabhupada's words about becoming gurus.
8. Ritvik theory encourages lower standards by propounding that it isn't possible to attain the high position of becoming a bonafide spiritual master.
9. Ritvik theory paves the way for dismantling the entire Vedic system based on daivi varnasrama since the main function of sannyasis and brahmanas is to teach and accept disciples. If the gurus are eliminated then disciples are eliminated as well. Perhaps this is why we do not see new devotees joining the ritvik camp. They only draw bewildered, weak devotees having a hard time following Srila Prabhupada's strict standards.
10. Ritvik theory is similar to some sects of modern Christianity, and other so-called Vedic sects who, influenced by Mayavada philosophy, improperly attempt to catapult their leader up to the platform of Godhood. Let us not make this mistake within ISKCON. The jiva is fallible but a pure devotee never misuses his free will to deviate from Krsna consciousness. It is incorrect to think that only a nitya-siddha saktyavesa avatara is eligible to become a bonafide spiritual master.
11. Ritvik theory propounds changing the parampara system of initiation, and ushers in the thinking that there is no need for initiation.