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Diksa: Real or Mental?

Mahanidhi Madan Gopal Das

The following question was recently posed by one Brahmin:

“What is the difference between formally accepting diksa from a Guru, and just accepting a Guru within one’s heart and following their teachings?”

Bhagavan Sri Ramacandra, Sri Krishna, Sri Caitanya Mahaprabhu, the 6 Gosvamis, and all Vaisnava and Advaitan acaryas have personally showed the example by formally accepting diksa from Sri Guru. The Srutis, Upanisads, Gita, Srimad Bhagavatam, Ramayana, Mahabharata, and Sri Guru Grantha all proclaim the absolute need to accept diksa from a living Guru.

Sri Sanatana Goswami quotes many Puranas in Hari Bhakti Vilasa stating that humans devoid of diksa attain animal births in the next life, pasu yoni janam.

Instructing Sri Sanatana Goswami on the absolute necessity and power of formal mantra diksa from a living Sri Guru, Sri Caitanya Mahaprabhu said:

dīkṣā-kāle -kare – bhakta, – ātma-samarpaṇa
sei-kāle -kṛṣṇa tare, karena- ātma-sama
sei- deha –karena- tāra, cid-ānanda-maya
aprākṛta-dehe- tāṅra , caraṇa- bhajaya

“At the time of diksa, the bhakta personally offers himself to Sri Krishna i.e thru His representative, Sri Guru. Bhagavan Sri Krishna then makes the devotee equal to Himself by transforming the devotee’s body into one of spiritual bliss (cid –ananda- maya- deha). In that transcendent body, the devotee then worships Sri Krishna’s lotus feet.” (Sri Caitanya Caritamrita 3. 4.192-193)

One cannot avoid the sastric principle and traditional practice of surrendering to Sri Guru just by mentally accepting a Guru within one’s heart. This is not diksa, and thus no sambandha or eternal relationship with either Sri Guru or Sri Krishna can be established in this way.

Although they may be comforting in some situations—personal projections, speculations, sentiments, imaginations, and dream realities will not bring anyone spiritual perfection. Only accepting a Guru in the mind will be as fruitful as mentally accepting a woman to be your wife, and expecting that mentality to give you happiness, fulfilment, and children.

Bhagavan Sri Krishna says in Bhagavat Gita (16.24):

yaḥ- śāstra-vidhim -utsṛjya, vartate- kāma-kārataḥ
na –sa- siddhim -avāpnoti, na -sukhaṁ –na- parāṁ -gatim

“One who neglects or rejects the rules and laws of sastra, and whimsically just follows one’s mind and heart will NOT ATTAIN ANY spiritual perfection, happiness or liberation, mukti or moksa.”

Sri Baladeva Vidyabhusana tika: He who acts according to his own preferences (kāma-kārataḥ), and does not follow prescribed actions, and actually does what is forbidden by scripture, will not attain purification of heart (siddhim), necessary for attaining the goal of life. What then to speak of attaining peace (sukham) or liberation (parāṁ- gatim)?

After telling the plight of the independent whimsical one who rejects scripture, Sri Krishna emphasizes the importance of accepting and following sastra for all human beings in Bhagavad Gita (16.24).

tasmāc- chāstraṁ- pramāṇaṁ -te, kāryā-kārya-vyavasthitau
jnātvā śāstra-vidhān-oktaṁ , karma –kartum- ihārhasi

Sri Krishna says, “O Arjuna! Therefore, the scripture is your authority in the matter of determining what is to be done and what is not to be done. Understanding the scriptural injunctions, you should act accordingly in this world.”

All personal relationships begin with internal acceptance. Without first accepting someone within one’s mind and heart, there is no chance for any future physical relationship in a life of mutual love and dedication. Thus the acceptance of a Guru in one’s mind and heart is good because it signifies the beginning of one’s spiritual life.

However, to be fruitful, one’s inner acceptance of Guru must lead to external surrender and taking formal diksa from Sri Guru. By the diksa process one will then genuinely feel the direct presence of both Sri Guru and Sri Krishna within one’s surrendered heart.

It will no longer be an imaginary Guru/sisya relationship within one’s mind. One will experience a living, tangible, perceivable, and most fulfilling personal relationship with both Govindadeva and one’s beloved Gurudeva.

In Srimad Bhagavatam (9.4.68), Sri Krishna describes the intimate loving connection between Himself and the saranagati jiva, surrendered soul.

sādhavo- hṛdayaṁ- mahyaṁ, sādhūnāṁ- hṛdayaṁ -tv -aham
mad-anyat -te –na- jānanti, nāhaṁ -tebhyo –manāg api

Bhagavan Sri Krishna said, “O Rishi Durvasa! The saintly devotee is always within the core of My heart, and I am always in the heart of My devotee. My devotees know nothing but Me, and I know nothing but them.”

By surrendering and taking diksa from Sri Guru, Bhagavan Sri Krishna will personally manifest in your heart and guide you clearly and correctly. Otherwise, your “mental Guru concept” will fail because it has no backing from sastra, sadhu or Guru.

The following explanation by Pandit Sri Ananta Das Babaji Maharaja perfectly underscores the absolute need for humans to take diksa from a qualified Guru.

“Some people, even after learning of the importance of dīkṣā, think there is no need for them to acquire it. They believe that just by chanting harināma, everything is accomplished. For those who have been somehow harmed or deceived in spiritual matters, that is a natural attitude.

“But this is not the opinion of the Gosvāmīs. Even though observing that in the śāstras and the writings of the mahājanas that dīkṣā is described as a necessity, and seeing that great devotees, past and present, have followed this virtuous practice, some people are still averse to accepting the shelter of a sad-guru.

“The chanting of Hare Krishna maha-mantra by this type of person only results in nāma-aparādha (offense to the Holy Name). They are ignoring both the śāstras and the statements of the mahājanas, and also offending the principle of guru-tattva—all of which are serious offenses.” (Guru Tattva Vijnana)

Guru Sisya Prema Sambandha ki jai! Guru diksa ki jai! Jai Jai Sri Radhe!

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Guru Gita: Glories of Sri Guru

Mahanidhi Madan Gopal Das

The “Guru Gita” appears in the Skanda Purana as a dialogue between Sri Siva and Parvati-devi. Excerpts are included here to increase everyone’s appreciation of, gratitude toward, surrender and devotion to their individual wisdom teachers who in this world are the only sources of peace, happiness, fulfillment and liberation.

Jai Guru!

One day on Mt. Kailasa, Sri Siva Sankara said: “O Parvati-devi! All sastric study, japa, vratas, tapas, tirtha yatras, yajnas and dana are a fruitless waste of time without knowing the truth of Sri Guru, guru-tattva. (19, 20, 21)

“Sri Guru is non-different from Bhagavan Sri Krishna. Without a doubt, the wise should rise out of ignorance by seeking knowledge of Bhagavan and one’s self from Sri Guru. (22-23)

Drinking the water from Guru’s feet will destroy all one’s sins, ignite the light knowledge, and carry one smoothly across the bhava-sagara, ocean of the worldly existence. (25-26)

Sri Krishna resides in the mouth of the Guru, because by his teachings one attains Krishna. And the disciple will attain this transcendental knowledge by guru-bhakti. One should meditate on Sri Guru at all times, just as a devoted wife thinks only of her husband. (30, 32)

The letter ‘gu’ means darkness and the three gunas [tamas, rajas, sattva] and ‘ru’ means light. Because Sri Guru has transcended the gunas by the light of spiritual knowledge he’s called Guru. (35) One should surrender one’s body, wealth and family to the sat Guru. (38)

Worship Sri Guru because he embodies the essence of Vedanta and Srutis. And by his mere remembrance all knowledge will automatically arise in one’s heart. (39, 40)

In all adversities only Guru can help you. (42)

If Bhagavan is angry with you, Guru can save. But if Guru is angry none can save. (46) Neither men, women or devas averse to Guru’s seva will ever be liberated from samsara. (53)

Without Guru’s infinite grace, peace of mind can’t be attained even after studying millions of scriptures. (56) Whoever vilifies Sri Guru goes to hell for as long as the sun and moon shine on earth. (58) Wise disciples should never speak proudly or tell a lie before Guru. (60)

One who speaks rudely or insultingly to Guru is born in a desert or as a jungle demon. (61) If you hear someone speaking ill of Sri Guru, then immediately leave that place. (72) The Guru is one who instructs the disciple about Sri Krishna, and reveals Krishna in his heart like one lamp lighting another. (75)

By the grace of Guru, transcendental knowledge appears in the disciple. (76) That happiness, which is found ONLY in serving Guru’s lotus feet far surpasses all the happiness in the Vedas, mantras and tantras. (89, 90)

By the glory of Guru diksa, all actions bear fruit and one attains everything. But without Guru one is a number one fool. (102) One should abandon a Guru who is devoid of knowledge or speaks untruth [apasiddhanta]. (104)

Those who fail to serve Sri Guru suffer in terrible hells. (150) Knowledge, wealth, strength, good fortune are all useless without the grace of Guru. (151) One who has Guru Bhakti blesses his father, mother, family, and the entire earth. (152)

Guru is Bhagavan; Guru is dharma, and the greatest penance is unshakable faith in Guru. Thrice I repeat this: “There is nothing greater than Guru.” “There is nothing greater than Guru.” “There is nothing greater than Guru.” (154)

O Parvati, one becomes free from the cycle of birth and death by pleasing Guru. (157) All places of pilgrimage are present at the holy feet of Guru. (159) The true Guru removes all afflictions from the disciple’s heart. (162)

One gets proper Guru by the grace of Krishna. And upon attaining one, the disciple never again becomes bound in samsara for he/she liberated forever. (173) Just by darsana of a real Guru, one attains joy, peace and steadiness in life. (183)

By chanting the Guru’s name, without a doubt countless lives of sins are destroyed. (187) At the time of death nothing and no one can save one but Sri Guru. (188) One purifies one’s entire dynasty and pleases all the devatas by satisfying Sri Guru. (189)

Those without Guru diksa will never know Bhagavan and remain like animals. (191) All attachments, doubts and karmas are destroyed by the grace of Guru. (193) He who does not respect and honor the Guru will take innumerable births as a dog and then become a candala. (202)

One should always drink the Guru’s foot bath water, eat his remnants, meditate on his form and repeat his name. (210) There is nothing in the universe greater than Guru. Therefore, one should worship the Guru. (211)

Even if the disciple has no knowledge, just by Guru bhakti one will attain liberation. If one maintains unbroken devotion for Sri Guru, then no other sadhana is needed. (212)

Jai Gurudeva! Guru Gita ki jai! Saba Guru Gana ki jai! Jai Jai Sri Radhe!

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How to Choose Guru?

Mahanidhi Madan Gopal Das

This article will give the basic guidelines for choosing your Guru; some are external practical points and others are internal—the feelings of your heart and the full acceptance within the inner reaches of your mind.

Before choosing your Guru, please deeply reflect upon all these points.Then sincerely cry while praying to the most merciful saviour, Bhagavan Sri Krishna, to give you clear, firm and perfect directions regarding choosing just the right diksa Guru to bring you to Goloka Vrndavana, and the eternal, sweet seva of Syama’s lotus feet.

Determining Identity of Guru:

It is completely impossible for any conditioned soul to judge or determine the degree of bhakti within a Guru’s heart. No one can honestly say, “O, my Guru is a bhava bhakta!” “My Guru is a premi bhakta!” Or my Guru is a rasika Vaisnava!” To say so is merely speculation, sentiment and wish projection; a completely subjective statement.

When defining the qualifies of a Guru no sastra says the Guru must be on the level of prema, bhava, asakti etc. But they do say the Guru must have ANUBHAVA or experience of Krishna. This can mean a variety of anubhavas of which the topmost one would be saksad darsana, direct eye-to eye seeing of Bhagavan Sri Krishna. Indeed, this is a very, very rare occurrence attained by some special siddha purusha; possibly even one in a million!

But again how can anyone know or judge, because the true Guru is sober and self-controlled. He or she does not go around everywhere crying and rolling on the floor while proclaiming, “I have seen Krishna! “I have seen Krishna!”

In our present 45 years of practicing Krishna bhakti bhajan, we have had the good fortune of associating with many greatly exalted and perfected GaudiyaVaisnava Babajis, sannyasis, Gosvamis and Vamsa acaryas. But, other than an occasional and involuntary display of crying while chanting the glories of Radha and Krishna, we never once saw any of these wonderful saints publically exhibit any sattvika bhavas or external signs or symptoms of Krishna bhava and prema.

The following scriptural references (sastra praman) clearly define the qualities and characteristics of the genuine spiritual master—the Guru. By following these guidelines one can faithfully select the proper spiritual mentor, and surrender their lives at his/her compassionate lotus feet. Jai Sri Radhe!

The following verse is the main and primary one used by all acaryas to define the qualities of the real, true Guru.

*** tasmad gurum prapadyeta, jijnasuh sreya uttamam
sabde pare ca nisnatam, brahman yupasam asrayam

“If you want to know and attain the highest state of bliss eternal, then you must take shelter at the feet of a sad-guru. The sad-guru is thoroughly competent in the Bhagavad-Gita, Bhagavata and other sastras propounding the essence of Veda i.e. Radha-Krishna prema seva. Guru has direct experience of Bhagavan Sri Krishna, and is devoid of base material attachments i.e.lust, greed etc.”(Srimad Bhagavatam 11.3.21)

Comments Sri Swamicarana:

A disciple’s doubts cannot be removed if the Guru is not learned in scriptures. And if Guru is not deeply devoted to Krishna, the Guru will not be able to infuse the disciple with a genuine taste and experience of Krishna bhakti bhajan.”

Comments Sri Sanatana Goswami:

“The phrase UPASAMA ASRAYAM in the verse above means one who is asrayam, or has exclusively taken shelter of Bhakti-yoga, and is entirely absorbed in sravana, Krishna kirtana and other forms of bhakti bhajan. Such a Vaisnava is a sad-guru to whom one can take shelter.”

Comments Sri Visvanatha Cakravartipada:

“If Guru has no direct experience of the Absolute Truth Bhagavan Sri Krishna, his krpa or mercy will not bear real fruits.”

One must also consider these points when selecting a transcendental wisdom teacher:

  1. Guru exhibits warmth, care and feelings of parental affection toward disciples.
  2. Guru is very peaceful, content within himself, and radiates an inner joy that indicates the happiness of Krishna within the heart. (Srimad Bhagavatam 11.10.5)
  3. The Guru must be (sammatam satsu) which means approved by his/her own diksa Guru, and respected by other saintly persons. (Hari Bhakti Vilasa 1.34)
  4. If one lacks the above-mentioned characteristics, one cannot be accepted as Guru even if they come from a pious family and possess many virtuous attributes.

Thus the fortunate and faithful person, who desires unlimited bliss in the eternal the service of Sri Sri Radha and Krishna, should take Gopala/Krishna mantra diksa from a great devotee endowed with these qualities, and learn the art of Krishna bhakti bhajan.

In his usual sweet and elegant style, the great rasika Gaudiya Vaisnava Pandit Sri Ananta Das Babaji Maharaja presents the essence of this subject in the following quotation:

“When the spiritual potency that distinguishes one as a competent teacher appears within a virtuous person, one should be regarded as a sad-guru. This occurs by the mercy of one’s Guru, and one’s sadhana bhajan which cleanses impurities from the mind and heart, and infuses one with devotion adorned with kindness and generosity.

“Seeing the jivas suffering in maya, the Guru’s heart melts with compassion. Thus the Guru teaches the art of Krishna bhakti bhajan to remove the disciple’s misery, and bless them with the sweet taste of bhakti-rasa.”

“The ability to serve as Guru comes from Bhagavan Sri Krishna within the hearts of those great souls blessed with the grace of bhakti. If a seeker of love divine is fortunate, one will attain the shelter of such a competent Guru.” (Guru Tattva Vijnana)

To conclude, we recommend that one searching for a spiritual master should find a guru who has transcendental wisdom, purity of behavior, magnetic devotion and experience of Krishna. Such a guru should inspire one’s intellect and fill one’s heart with unbreakable conviction that speaks loud and clear:

“Yes! I really love this teacher! I have full faith, and I have a strong, completely positive feeling in the core of my heart. I have no doubts whatsoever about this Guru. And I am fully convinced that I can completely surrender, give my full heart, and serve this Guru life after life!” Jai Gurudeva!

However, if any of these qualities are lacking, then one needs to keep searching, crying and praying to Krishna to bestow just the right guru. Guru diksa ki jai! Jai Jai Sri Radhe!

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Rejecting Guru

Mahanidhi Madan Gopal Das

Firstly, if one has the shelter of Sri Guru, one is indeed very, very fortunate and truly blessed by Bhagavan Sri Krishna. Unfortunately, however, right now on this planet billions of people either have no spiritual teacher or don’t care to have one.

Sometimes it happens that one must leave the Guru to progress in spiritual life. The sastras and Gaudiya Vaisnava acaryas like Sri Jiva Goswamipada give specific guidelines regarding leaving the Guru.

Presented here are all our posts on this subject which will greatly help anyone thinking about this. First, we cite various scriptures stating that one should never reject the diksa guru. But as everyone knows, there are always exceptions to any rule. Thus, the second half of the post cites various sastras to show the legitimate reasons for rejecting or leaving the Guru.

Everyone must clearly understand that rejecting the diksa Guru is a very, very rare and serious action. It should never be done whimsically or fancifully just because you don’t like him or he’s not a “Big Devotee”.

Rejecting a diksa Guru is a most delicate decision, only to be taken after deep sastric understanding of when and why a Guru should be rejected; discussing with sadhus, and if possible, speaking directly to one’s diksa Guru about the proposed rejection, and why you feel so. One should also chant lots of nama japa, and utter sincere prayers to Bhagavan Sri Krishna begging for guidance and strength.

I repeat: “This is a most serious decision!” If such a decision i.e. to reject one’s Guru is taken prematurely or without sufficient knowledge or understanding of the Guru disciple relationship, the disciple may destroy his/her spiritual life!

DIRE RESULT OF REJECTING GURU

Sri Sanatana Goswami says in Hari Bhakti Vilasa (4.363-365 Bhumipati trans.)

“Those who reject an authorized spiritual master who comes in disciplic succession are so condemned that even carnivorous animals [i.e. eagles, vultures, dogs, fox, wolves, etc.] will not eat their flesh. If Guru rejects a disciple, Sri Hari automatically rejects him too.

“The disciple’s intelligence then becomes polluted and he/she starts showing great arrogance. Such disciples are the lowest among mankind, if after formally accepting a Guru they reject him out of illusion. Such disciples will rot in hell for millions of kalpas!”

Please deeply consider that if the Guru is well-behaved, following all religious principles; initiated by a proper Guru; and teaching the correct Gaudiya Vaisnava tattva siddhanta—THEN ONE SHOULD NEVER LEAVE THAT DIKSA GURU. Diksa Guru means the Guru who gives Gopal mantra or Kama gayatri to a disciple, which are the diksa mantras for all Gaudiya Vaisnavas.

It may be that one’s diksa Guru APPEARS LIKE a very simple person, even though he is a true Krishna devotee, and a pure, serious and dedicated disciple of his Guru and personal lineage. Sri Guru may not be a big scholar, a charismatic personality, a great kirtana leader, speaker, or sastra nipuna—who knows all the minute details of each tattva or spiritual truth.

But nevertheless, Guru is Guru and thus even the “simple” Guru is a real Guru. Therefore, all the sweet mercy and blessings of the samasti guru, Adi Guru Sri Krishna will flow through him FULLY AND COMPLETELY to the surrendered disciple who is loyal, faithful and sincerely dedicated to serving Sri Hari, Sri Guru and the beautiful Vaisnavas.

VIEW OF SRI GURU

Sri Sanatana Goswami says, (Hari Bhakti Vilasa (4.369-371 mmgd trans.):

“If, due to illusion about one’s Guru (gurum moha), a disciple considers that the Guru is an ordinary human being and thus chastises him, then such a disciple must take the body of a pig for one hundred births, shukara -bhavatyeva tesham- janma –shatesh-vapi).

“Without a doubt, a foolish disciple, who rejects his/her diksa Guru (guru- drohino -mudhah), will constantly perform sinful activities (satatam- papa- karinah), and all their accumulated piety will transform into sin (teshanca- yavat- sukrtam- dushkrttam- syanna -samshayah).”

“Therefore, an intelligent disciple, considering that his/her Guru is non-different from Bhagavan Sri Krishna, (Krishna- abhavena -buddhiman), should worship Sri Guru at least three times a day and offer dandavat- pranams.”

Now for the exceptions to the rule. Sometimes a disciple may have to reject the Guru, move on and take another Guru.

Regarding this principle, we have counselled many sincere, pure-hearted Krishna bhaktas who feel unhappy, frustrated, dissatisfied, and spiritually suffocated in their Guru-Sisya relationships. They are confused and stuck; not knowing how to get out or improve their spiritual lives.

Hopefully, the light of the sastric knowledge provided herein will help such surrendered souls find their true mentor—the sad guru—and again smile with the satisfaction produced from serving and loving a real spiritual teacher.

ELEVEN REASONS FOR REJECTING GURU

Citing various Gaudiya Vaisnava scriptures, we will give eleven reasons for rejecting a Guru and taking another.

BHAKTI SANDARBHA (anu. 238)

The conditions for rejecting the Guru are described in the Narada Pancharatra (1.10.20)

and Mahabharata (5.178.24):

guror -apy avaliptasya –kāryākāryam- ajānataḥ
utpatha-pratipannasya- parityāgo- vidhīyate

“One should completely reject a Guru (parityago- vidhiyate) who:

  1. Is arrogant and proud
  2. Does not know what to do or not do, or gives improper guidance.
  3. Teachings are inconsistent, against the conclusions of Srimad Bhagavatam and Gaudiya Vaisnava scriptures.
  4. Has deviated from the path laid out in the bhakti-sastras (utpatha-pratipannasya), or preaches bogus ideas or apasiddhanta i.e. against the teachings of the six Gosvamis.

Sri Bhakti Sandarbha (238) elaborates on this reason:

“The Guru who speaks incorrectly or illogically, and the disciple who hears this will both go to a horrible hell for unlimited time, yo- vakti –nyaya- rahitam -srnoti -ubhau –narakam- ghoram- vrajatah –kalam- aksayam.” (Narada Pancaratra)

  1. Is envious or antagonistic toward other Vaisnavas (vaishnava-vidveshi cet parityajya. (Bhakti Sandarbha anu. 238)

Commenting on Bhakti Sandarbha (238), Pandit Sri Ananta Das Babaji Maharaja says, “If due to envy, a Guru forbids his disciple to associate with or serve an advanced devotee, the disciple should humbly bow and ask the Guru to retract that prohibition.

“But if the Guru still forbids him, the disciple should just take shelter of Krishna and continue serving his Guru from a distance without abandoning him or behaving inimically toward him.

“If some instruction of Sri Guru is inconsistent with sastra, the disciple should leave his Guru’s association [and take association of a sastric Guru], and serve his diksa Guru only from a distance.

“But if the Guru is openly malicious, offensive or antagonistic toward other Vaisnavas, one should conclude that the Guru is not a Vaisnava and abandon him immediately because he has no Vaisnava bhava or attitude [humility and respecting all]. One should then take shelter of a proper Guru and perform bhajana.” (Guru Tattva)

UNIQUE REASON FOR REJECTING GURU:

  1. Not satisfied with Guru.

This most amazing point is discussed in Bhakti Sandarbha (anu. 207.1-4).

First Sri Jiva Goswamipada condemns the practice of rejecting the Guru (guru-tyaga) by quoting Brahma Vaivarta Purana:

bodhaḥ- kaluṣitas- tena -daurātmyaṁ -prakaṭī-kṛtam
gurur- yena –parityaktas- tena -tyaktaḥ- purā- hariḥ

“One who abandons his/her Guru has already rejected Sri Hari. One’s intelligence is polluted and one has acted duplicitously.”

EXCEPTION TO THE RULE: Yes! You Can Reject Guru

Then Sri Jiva says, “However, there is another spiritual rule or exception (apavada -vacana) to this rejection rule (tyāga-niṣedhāt) of Brahma Vaivarta Purana, which is this:

tad-aparitoṣeṇāpy- anyo- guruḥ -kriyate
tato- aneka-guru-karaṇe- pūrva-tyāga eva siddhaḥ
cāpavāda-vacana

Sri Jiva Goswami says, “However, if one is dissatisfied (aparitoṣeṇā) with the diksa Guru, one may take diksa from another Guru (anyo -guruh -kriyate). In taking other Gurus (aneka- guru -karane), the rejection of the former Guru is completed (purva- tyaga- eva -siddha).”

Here the implied meaning is that upon taking a new diksa, then the prior diksa and relationship with a particular Guru are automatically cancelled. Because one is following the orders of sastra, one will not incur any aparadha, offense or negative reaction.

The key word Sri Jiva uses here is aparitosena which means “dissatisfied or displeased with” one’s Guru. However, one must understand that rejecting a Guru is a serious matter. It should only be done after deep deliberation and personal realization, discussion with learned devotees, and meeting with one’s Guru if possible.

Here Sri Jiva Goswami gives what seems like a simple, innocent reason for leaving one’s Guru; just plain dissatisfaction. For many different reasons, excluding the serious one’s mentioned above, a disciple may just not feel happy about one’s Guru, spiritual progress, future prospects, and life in general in relation with a particular Guru.

If that’s so, then it’s time to move on and accept another Guru. In this regard, one Guru commented after giving diksa to two unsatisfied disciples of another Guru, “If it’s not working out—it is not working out. You just have to move on to make spiritual progress.”

Here is additional scriptural evidence for renouncing the Guru.

HARI BHAKTI VILASA

In Hari Bhakti Vilasa, Sri Sanatana Goswami says a disciple may reject a Guru who:

  1. Is unqualified due to poor sastric knowledge, and thus incapable of answering a disciple’s questions on sastra which leaves the disciple doubtful and unsatisfied.

KRISHNA BHAJANAMRITA

In Krishna Bhajanamrita (v. 17-18), Sri Narahari Sarakara Thakura (an eternal associate of Gaura-Govinda), says a disciple may reject a Guru who:

  1. Is ignorant about the position of Krishna and has misconceptions about the truth.
  2. Does not accept Krishna’s pastimes, imitates Krishna or calls himself God.

JAIVA DHARMA

In Hari-nama Cintamani (chapter 6), and Jaiva Dharma (chapter 20), Sri Bhaktivinoda Thakura says a disciple can reject a Guru who:

  1. Opposes Vaiṣṇava philosophy and practice.
  2. Was prematurely accepted without careful examination. And as a result, the disciple sees that all his sadhana efforts are not producing the desired result.

According to sastra, a disciple may reject a Guru who meets the above criterion without seeking his permission or agreement. Or the Guru and disciple may also part company by mutual consent and thus dissolve their relationship.

A genuine Guru always desires the best for his disciple, and thus he will not block or prevent the disciple’s spiritual progress. But rather Sri Guru will compassionately bless the disciple in his/her forward march to the lotus feet of Radha Govinda Yugala.

Conclusion: The Vedas describe that for various good reasons, including personal dissatisfaction, disciples have been rejecting their Gurus for millions of years! The Puranas, Mahabharata, Srimad Bhagavatam, Sandarbhas and Gaudiya Vaisnava acharyas discuss the unfortunate condition wherein a disciple must abandon, leave or reject a Guru.

The Bhagavatam Eight Canto describes how Bali Maharaja rejected his Guru, Shukracarya, because Guruji preached against Sri Vishnu in the form of Vamanadeva. Thus rejecting the Guru is not a new practice. Sometimes it must be done in order to save one’s spiritual life. Again, I repeat this is a grave matter not to be taken lightly.

Deep thought, sastric study, counsel of the wise, personal realization, and intense prayers to Sri Krishna will give the guidance and direction a sincere devotee needs to carry on in progressive, happy, and successful Krishna consciousness.

Sad Guru ki jai! Happy, fulfilled and enlivened disciples ki jai! Guru bhakti ki jai! Sastra praman ki jai! Jaya Jaya Sri Radhe!

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Sri Sri 108 Pandit Sri Krishna Das Babaji Maharaja – A Life Dedicated to Srimad Bhagavatam

Mahanidhi Madan Gopal Das

When Sri Sri 108 Pandit Sri Krishna Das Babaji Maharaja, Bhakti-tirtha was about 15 years old, three desires (sankalpas) mysteriously arose in his mind: “I will worship Radha-Krishna in the mood of gopi-bhava,” “I will study Srimad Bhagavatam!” “And I will chant Harinama and do Sankirtana!”

As a tender teen, Babaji Maharaja had no idea what is gopi-bhava. Nor did he know that the rest of long life of 101 years would be spent realizing these three desires. From where did these three beautiful, transcendental sankalpas come from? Bhagavan Sri Krishna answers in Sri Gita (6.44): purva abhyasena tenaiva, hriyate hy avaso pi sah, “Because of performing bhakti yoga sadhana in a prior life, one is automatically attracted to the same practices in this life.”

In 1918 (Magha Sukla Trayodashi), Babaji Maharaja appeared in Dakshina Khanda, West Bengal near the village of Gaura-Govinda nitya-parisada Sri Narahari Sarkar Thakura. Babaji Maharaja appeared in wealthy Brahmin family of Krishna bhaktas hailing from the Kasyapa and Shandilya gotras. At the age of five, Babaji Maharaja lost his mother and was raised by his grandparents.

In 1940, Babaji Maharaja graduated with honors from high school, and then stayed home managing the family estate. Most of the day, he chanted Sri Sri Radha-Krishna Nama (aka Hare Krishna maha-mantra).

Babaji Maharaja recalls those days saying, “I felt so much bliss in my mind while chanting Hare Krishna that I lost all interest in material life. I decided that I will leave home, become a sadhu and live in a Himalayan cave doing bhajan like Dhruva and Prahlada Maharaja.”

“Detecting my mood of detachment, my uncle gave me a Gita to read, hoping that I would learn about duty, stay home, get married and so on. However, the Gita had the opposite effect and after reading it, especially 9.33, 18.65-66, I became even more determined to leave home and become a sadhu.”

“Then one night Radha-Krishna appeared in my dream. They looked very beautiful dancing together in a most exquisite and attractive way. I moved towards them, but then They vanished, leaving me with an intense thirst to see them again.”

A short time later, Babaji Maharaja’s uncle’s baby of two years old was visiting his home. He gazed at Baba and suddenly surprisingly said in a most distinct way, “Dada! I give you a blessing: Become a sadhu!” At first, Babaji Maharaja couldn’t believe his ears, but then he thought that Bhagavan Sri Krishna must be speaking through that baby’s mouth.

“Being a young Indian boy, however, I was afraid to leave home and I worried about getting food and shelter. Then Krishna appeared in a dream holding a club and said, ‘Don’t worry or fear. Just leave home and become a sadhu. If anyone tries to harm you, I will destroy them with this club!’”

Babaji Maharaja left home and went to Gaya for Visnu darsana, Ganga snana, then on to Haridvar where he arrived after a month of walking. Babaji Maharaja lived on the bank of Ganga under a tree, and in a garden house offered by a sympathetic devotee. Babaji Maharaja passed a few years in Haridvar staying in different places, chanting Hare Krishna and studying Bhagavad-gita.

Babaji Maharaja then came to Vrndavana Dhama in 1940 and did Vraja parikrama subsisting on madhukari before settling in Cakalesvara, Govardhana. There Babaji Maharaja met a niskincana sadhu who lived doing bhajan and madhukari.

Feeling the utmost respect and attraction to him, Babaji Maharaja took diksa from that Gaudiya Vaisnava saint named Sri Sri 108 Sanatana Das Babaji Maharaja, who was the favorite vesh disciple of the famous Govinda Kunda Siddha Baba 108 Sri Sri Manohara Das Babaji.

In 1941, Babaji Maharaja took sannyasa (babaji vesh) before Sri Raghnuatha Dasa Goswami’s Samadhi. Babaji Maharaja spent time with his guru in Radha Kunda and Govardhana studying sastra in the association of Sri Kunjabihari Das Babaji, Gaura-Gopala Dasji, Sri Dina Sarana Maharaja, Priyacharana Dasji Maharaja, Parameshvara Dasji Maharaja, and Sri Advaita Das Babaji Maharaja.

Babaji Maharaja studied Sanskrit for a few years in Vrndavana and received degrees in Sanskrit vyakarana, Vaisnava darsana tirtha and became a Bhagavata acarya. Returning to Govardhana Govinda Kunda, Babaji Maharaja did bhajan, and served his Guru and the other great Govardhana nivasi bhajananadi sadhus staying at Govinda Kunda.

Not only was Babaji Maharaja an amazing Pandita, a strict vairagi and a perfect gentle man, he was expert in cooking, book keeping and managing entire temples and ashrams. Appreciating Babaji Maharaja’s superb scholarship, honesty and impeccable behavior several Vrndavana temple trusts requested his service as mahanta.

For 35 years, Babaji Maharaja selflessly served as the Mahant of the Gwalior Mandir, Kusuma Sarovara; Mahant of Siddha Manohara Das’s temple in Govinda Kunda, and the Radha-Syamasundara Mandir in Prema Sarovara.

Of his 101 years as a sadhu sannyasi, Babaji Maharaja did Radha-Krishna bhajan in Vraja Mandala for 80 years. All his belongings fit into one shoulder bag. Babaji Maharaja never had a bank account, personal kutira or any land. He wandered here and there living a complete vairagi life—sometimes staying in Govinda Kunda, Radha Kunda, Kusuma Sarovara, Prema Sarovara and Varsana.

He initiated many devotees, wrote several books on Gaudiya Vaisnava tattva, sadhana and sadhya, and often went to Bengal, Assam and other places to discourse on the Srimad Bhagavatam, and preach suddha Radha-Krishna bhakti bhajan, and the prema dharma introduced by Sri Caitanya Mahaprabhu.

During his long life Babaji Maharaja freely taught Sanskrit and the secrets of the Srimad Bhagavatam to scores of eager brahmacaris and Babajis. As a service whenever Babaji Maharaja was requested by other Gurus like Sri Sri 108 Pandit Sri Ananta Dasji Maharaja, he would give sannyasa vesh (bheka) to their disciples.

Babaji Maharaja was a gentle, humble, unassuming sadhu with a fantastic memory of slokas from the Bhagavatam, Gita and other sastra. He deeply knew all the Gaudiya Vaisnava siddhantas, and he would compassionately share his vast wisdom with anyone seeking his shelter.

Babaji Maharaja constantly stressed the need to take complete shelter in Harinama; always be completely humble; never offend any Vaisnava; and always remember the nitya-lilas of Radha Govinda Yugala. Govinda-lilamrta and Sri Raghnuatha Dasa Goswami’s Stavavali were his constant companions.

Babaji Maharaja satisfied the thirst of all seekers who came for his darsana. He emanated friendly warmth, care, and oceans of wisdom. Babaji Maharaja treated everyone like his own, making sure each and every devotee was satisfied and comfortable. And most importantly before leaving his sublime association, everyone just had to take Krishna prasadam, which he often personally served with the utmost love.

On January 11, 2019, at 7.10 A.M. Srimati Radharani came to Babaji Maharaja’s kutira in Varsana, and said, “Hey Baba! Now come with Me. We have to go to Nandagrama to cook breakfast for Sri Nandanandana.”

And thus Babaji Maharaja’s incredibly long life of Harinama, Gopi-Bhava and Bhagavata came to a beautiful close. He fulfilled his three sankalpas, perfected his bhakti sadhana bhajan, and went to Goloka Vrndavana to blissfully serve His beloved Radha Govinda Yugala for time eternal!
108 Sri Sri Pandit Sri Krishna Das Babaji Maharaja, Bhakti-tirtha ki jai!
Jai Jai Sri Radhe! Jai Gurudeva! Jai Gurudeva! Jai Gurudeva!