{"id":166,"date":"2024-12-24T09:50:31","date_gmt":"2024-12-24T14:50:31","guid":{"rendered":"https:\/\/sastra-caksuh-parisat.org\/?p=166"},"modified":"2025-02-20T16:18:24","modified_gmt":"2025-02-20T21:18:24","slug":"initial-response-to-sacs-paperbrahma-gayatre-mantra-in-iskcon","status":"publish","type":"post","link":"https:\/\/sastra-caksuh-parisat.org\/?p=166","title":{"rendered":"Initial Response to SAC\u2019s Paper\u2018Brahma-g\u00e4yatr\u00e9 mantra in ISKCON\u2019"},"content":{"rendered":"\n

By Shyamasundara D\u00e4sa ACBSP, Jyoti\u00f1\u00e9<\/h4>\n\n\n\n


Copyright \u00a9 2024<\/h6>\n\n\n\n
\"upanayanam\"
The father recites the g\u0101yatr\u012b mantra<\/em> into his son’s right ear.<\/figcaption><\/figure>\n\n\n\n

To download this article<\/a> as a PDF click on the link. <\/p>\n\n\n\n

To read Part 2<\/a> click on the link.<\/p>\n\n\n\n

Abstract<\/h4>\n\n\n\n

In K\u1e5b\u1e63\u1e47a\u2019s Vedic civilization, upanayana<\/em> \u2014 the investiture with the sacred thread and brahma-g\u0101yatr\u012b<\/em> \u2014 is exclusively conferred upon qualified men, with women and \u015b\u016bdras being excluded. In the early days, \u015ar\u012bla Prabhup\u0101da, to pacify a few irate female disciples<\/a> who had revolted because of not getting second initiation, started the practice of granting brahma-g\u0101yatr\u012b<\/em> to his female disciples but without the sacred thread, implying they were not genuine br\u0101hma\u1e47as<\/em>. As time passed and senior devotees gained deeper knowledge of K\u1e5b\u1e63\u1e47a\u2019s Vedic culture they realized what had happened. Some who had by now become initiating gurus reverted to K\u1e5b\u1e63\u1e47a\u2019s original standard and ceased giving their female disciples brahma-g\u0101yatr\u012b <\/em>at the time of second initiation and became more stringent with male disciples, reserving it only for those displaying brahminical tendencies. This shift challenged those advocating for Female Diksa Gurus in ISKCON and other feminist initiatives. Consequently, the GBC approached the \u015a\u0101stric Advisory Council (SAC) for guidance on this matter and SAC provided \u0101pasiddh\u0101ntik<\/em> and heterodox arguments to sanction brahma-g\u0101yatr\u012b <\/em>for women and unqualified men.<\/p>\n\n\n\n

This essay serves as an initial response to SAC\u2019s paper. Here, we highlight that SAC concocted<\/a> its method of textual interpretation (that yields predetermined results) while disregarding K\u1e5b\u1e63\u1e47a\u2019s original method \u2014 M\u012bm\u0101\u1e41s\u0101<\/a>. We emphasize the importance of understanding the guru\u2019s \u201cmano-‘bh\u012b\u1e63\u1e6da\u1e41<\/a>\u201d (mind\u2019s desire) when interpreting his actions, which are ultimately rooted in \u015b\u0101stra. SAC misunderstands our d\u012bk\u1e63\u0101 process. Since brahma-g\u0101yatr\u012b is part of our d\u012bk\u1e63\u0101 protocol we must first understand how our system of d\u012bk\u1e63\u0101 works.Thus we analyze the initiation framework<\/a> in our samprad\u0101ya \u2014 which contains elements of Bh\u0101gavata, Pa\u00f1car\u0101trika, and Vaidika traditions. Next we show that SAC ignored the fundamental question <\/a>on which everything hinges \u2014 Why did \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura introduce upanayana? And, show that after answering this question SAC\u2019s whole argument collapses. We also discuss the GBC\u2019s flawed resolutions<\/a> which they based on SAC\u2019s non-peer-reviewed paper.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Dear Maharajas, Prabhus and Matajis,<\/p>\n\n\n\n

Please accept my humble obeisance. All glories to \u015ar\u012bla Prabhup\u0101da.<\/p>\n\n\n\n

This is the first of many salvos responding to the recent SAC paper \u201cBrahma-g\u0101yatr\u012b<\/em> mantra in ISKCON.\u201d1<\/a><\/sup> In this opening critique, I won\u2019t delve into a meticulous point-by-point rebuttal of their extensive 177-page paper, the product of a team\u2019s two-year effort. Those detailed responses from the \u015a\u0101stra-cak\u1e63u\u1e25-pari\u1e63at<\/em>2<\/a><\/sup> will follow. Instead, I will scrutinize a few select points to underscore the glaring weakness of their position in general.<\/p>\n\n\n\n

Preliminary Remarks<\/h4>\n\n\n\n

Before starting I would like to make some preliminary remarks about the term \u201chermeneutics\u201d that SAC employs as their guiding principle. \u201cHermeneutics\u201d is originally a Christian concept that has morphed into a plethora of man-made academic disciplines, covering diverse domains such as Queer Bible Hermeneutics,3<\/a><\/sup> Lesbian Hermeneutics,4<\/a><\/sup> Marxist Hermeneutics,5<\/a><\/sup> Ecological Feminist Hermeneutics,6<\/a><\/sup> Postmodern Hermeneutics,7<\/a><\/sup> and more.8<\/a><\/sup> This strongly suggests that influences from Abrahamic faiths and atheistic secular academia have seeped into SAC. This doesn\u2019t inspire confidence. Why does SAC, where the \u201cS\u201d stands for \u201c\u015a\u0101stra<\/em>,\u201d use the terms and language of mleccha<\/em> and yavana<\/em> academia in documents meant for a Vai\u1e63\u1e47ava<\/em> audience?<\/p>\n\n\n\n

It is one of Prabhup\u0101da\u2019s great fears that ISKCON devotees will become increasingly polluted by outside influences not strictly in line with our samprad\u0101ya\u2019s pure devotional principles.<\/mark>9<\/a><\/sup><\/p><\/blockquote><\/figure>\n\n\n\n

SAC had previously been criticized in \u201cA Critique of the \u015a\u0101stric Advisory Council\u2019s System of Hermeneutics\u201d10<\/a><\/sup> for creating a custom-made system of \u201chermeneutics\u201d to achieve a predetermined (feminist) objective.<\/p>\n\n\n\n

In K\u1e5b\u1e63\u1e47a\u2019s Vedic culture, there already exists a system of textual interpretation that K\u1e5b\u1e63\u1e47a created called M\u012bm\u0101\u1e41s\u0101<\/em>. The following explanation about the special position of M\u012bm\u0101\u1e41s\u0101<\/em> is an extract from my unpublished monograph provisionally titled, Is the Term \u201cVedic Astrology\u201d a Misnomer?<\/em><\/p>\n\n\n\n

\n

To fulfill all the needs of Vedic study in Kali-yuga, specialized disciplines like Ny\u0101ya<\/em> (a logic system that recognizes Vedic authority) and M\u012bm\u0101\u1e41s\u0101<\/em> were used to understand the meaning of the Vedas. The Kena-upani\u1e63ad<\/em> (4.8) asserts that complete knowledge requires three elements: Veda, Ved\u0101\u1e45ga, <\/em>and Satya<\/em>. While others misinterpret \u201cSatya<\/em>\u201d as truth, \u015ar\u012bp\u0101da Madhv\u0101c\u0101rya, in his commentary,11<\/a><\/sup> refers to the work called \u015aabda-Nir\u1e47aya<\/em> to clarify that \u201cSatya<\/em>\u201d here refers to m\u012bm\u0101\u1e41s\u0101<\/em>. Thus, both m\u012bm\u0101\u1e41s\u0101<\/em> and the ved\u0101\u1e45gas<\/em> are crucial for comprehending the Veda according to the Veda itself (Kena-upani\u1e63ad<\/em>). All three components must be utilized to achieve samanvaya<\/em>12<\/a><\/sup> in understanding the Vedic texts \u2014 and thus truly grasp Vedic knowledge. This implies their simultaneous existence throughout time.<\/p>\n\n\n\n

M\u012bm\u0101\u1e41s\u0101<\/em> when applied to the karma-kha\u1e47\u1e0da <\/em>section of the Vedas by Jaimini \u1e5a\u1e63i was called P\u016brva M\u012bm\u0101\u1e41s\u0101<\/em> or Karma M\u012bm\u0101\u1e41s\u0101<\/em> and is used to properly understand the performance of the yaj\u00f1as<\/em> described in the Br\u0101hma\u1e47am<\/em> section of the Vedas. And when m\u012bm\u0101\u1e41s\u0101<\/em> was applied by Vy\u0101sadeva to the j\u00f1\u0101na-kha\u1e47\u1e0da<\/em> of the Vedas (Aranyakas<\/em> and Upani\u1e63ads<\/em>) it was known as Uttara M\u012bm\u0101\u1e41s\u0101 <\/em>or Vedanta S\u016btra<\/em>. Notably, the principles of m\u012bm\u0101\u1e41s\u0101<\/em> find applicability in various disciplines, including Dharma \u015b\u0101stra<\/em>, exemplified by Vij\u00f1\u0101ne\u015bvara\u2019s Mit\u0101k\u1e63ar\u0101<\/em> commentary on Y\u0101j\u00f1avalkya Sm\u1e5bti<\/em>.<\/p>\n\n\n\n

Other specialized disciplines including predictive astrology were part of the ved\u0101\u1e45gas<\/em>. Thus, as we shall see, jyoti\u1e63a<\/em> included both astronomy and astrology because jyoti\u1e63a, as the \u201ceye of the Veda,\u201d was for seeing past, present, and future.<\/p>\n\n\n\n

We note that while subjects like Ny\u0101ya, M\u012bm\u0101\u1e41s\u0101<\/em>, and Vy\u0101kara\u1e47a<\/em> are not directly mentioned or explained in detail in the Veda Sa\u1e41hit\u0101s<\/em> they are still considered Vedic because without them the Vedas cannot be understood. Thus subjects like Ny\u0101ya<\/em> and M\u012bm\u0101\u1e41s\u0101<\/em> are along with the Vedas and ved\u0101\u1e45gas<\/em> counted as Vedic vidy\u0101s<\/em>.13<\/a><\/sup> Similarly, astrology, k\u0101la vidy\u0101<\/em> the science of time, was also necessary to understand the Vedas because k\u0101la<\/em> the Time Factor is one of the energies of the Lord,14<\/a><\/sup> as we previously noted. And, k\u0101la<\/em> refers to more than just the measurement of time.<\/p>\n<\/blockquote>\n\n\n\n

Since K\u1e5b\u1e63\u1e47a already created a perfect system (M\u012bm\u0101\u1e41s\u0101) why use something different unless there is an ulterior motive?<\/strong><\/p>\n\n\n\n

\"A
A young sm\u0101rta br\u0101hma\u1e47a<\/em>.<\/figcaption><\/figure>\n\n\n\n

On page 9, SAC informs us that one of their hermeneutic tools is, \u201cWe Should Understand \u015a\u0101stra from Many Angles of Vision.\u201d And while \u015ar\u012bla Prabhup\u0101da did say:<\/p>\n\n\n\n

\n

Our Krishna philosophy is so luxurious that you can explain the same idea from many many angles of vision and thus relish the Truth in this way and help others to increase their understanding.
Letter to: Hayagriva, 18 January, 1972<\/em><\/p>\n<\/blockquote>\n\n\n\n

Then why does SAC take so much trouble (177 pages worth) to deny the angle of vision that females not be given brahma-g\u0101yatr\u012b<\/em>? Any angle but not that one. Put plainly, SAC\u2019s use of \u201cMany Angles of Vision\u201d suggests disregarding the evident and opting for intricate, indirect approaches to achieve a predetermined outcome distant from the truth. This is especially egregious when the \u201cmany angles\u201d that SAC proposes deviate from the standard and time-honored practices of our \u0101c\u0101ryas<\/em>\u2014including our founder-\u0101c\u0101rya<\/em>.<\/p>\n\n\n\n

SAC, using their \u201chermeneutics\u201d has ignored the intention and purpose of \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura. We shall now critique SAC\u2019s paper.<\/p>\n\n\n\n

..And one who is very clever at juggling words will be considered a learned scholar. \u2026 and one who is audacious will be accepted as truthful.
“The Symptoms of Kali-yuga.”
Srimad Bhagavatam<\/em> 12.2.4,6<\/mark> <\/p><\/blockquote><\/figure>\n\n\n\n

Critique of SAC\u2019s Arguments<\/h2>\n\n\n\n

In this analysis, we shall limit our critique to one salient point that is sufficient to undermine their argument. First, some background information.<\/p>\n\n\n\n

Mano-\u2019bh\u00e9\u00f1\u00f6a\u00e0<\/h4>\n\n\n\n

\u015br\u012b-caitanya-mano-\u2019bh\u012b\u1e63\u1e6da\u1e41<\/strong>
sth\u0101pita\u1e41 yena bh\u016b-tale
svaya\u1e41 r\u016bpa\u1e25 kad\u0101 mahya\u1e41
dad\u0101ti sva-pad\u0101ntikam<\/em><\/p>\n\n\n\n

\n

When will \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b Prabhup\u0101da, who has established within this material world the mission to fulfill the desire<\/strong> of Lord Caitanya, give me shelter under his lotus feet?<\/p>\n<\/blockquote>\n\n\n\n

Understanding the guru\u2019s mind is a crucial trait for a disciple to fulfill the guru\u2019s wishes. The top-tier disciple comprehends the guru\u2019s mind intuitively, executing the desires without explicit instruction. A second-class disciple requires explicit guidance on the guru\u2019s desires before acting. The third-class disciple, even when instructed, remains inept and unable to meet the guru\u2019s wishes. As for the fourth-class disciple, disobedience persists even after being explicitly directed by the guru.15<\/a><\/sup><\/p>\n\n\n\n

We cannot always understand by seeing examples. If a bona fide guru does something it has to be ultimately understood based on \u015b\u0101stra<\/em> and the teaching of the \u0101c\u0101ryas<\/em> (sadhus). If we are not in a position to directly consult our guru and we must make a major decision in a situation that is unfamiliar to us or not mentioned by our guru then we must take guidance from \u015b\u0101stra. Why? Because that is also where the \u0101c\u0101ryas<\/em> get their guidance.16<\/a><\/sup> Otherwise, we become like:<\/p>\n\n\n\n

<\/p>\n\n\n\n

The Guru and the Foolish Disciples.<\/h3>\n\n\n\n

Once, a guru went to the Ga\u1e45g\u0101<\/em> for a bath along with his disciples. Before entering the water, he secured his valuables by wrapping them in a cloth and burying them in the sand. To mark the spot, he inserted a small stick into the ground. After the bath, he attempted to retrieve his belongings but was confounded as countless sticks now dotted the river bank. He asked his disciples what happened. They replied, \u201cGuruji, we saw you put sticks in the sand so we followed your example and did the same.\u201d The foolish disciples by imitating without knowing the guru\u2019s purpose, ruined the guru\u2019s business<\/strong>.<\/p>\n\n\n\n

The moral of the story: Proximity to the guru and witnessing his activities are not sufficient. One must know the basis of his actions, and why he does it. The ultimate basis of the \u0101c\u0101rya\u2019s action is \u015b\u0101stra. So we have to understand based on \u015b\u0101stra.<\/strong><\/p>\n\n\n\n

To demonstrate this \u015ar\u012bla Prabhup\u0101da told how once he was in M\u0101y\u0101pura when a snake was found at the \u0101\u015brama<\/em>. \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura ordered it to be killed. Prabhup\u0101da was doubtful as to why a s\u0101dhu<\/em> would order the killing of a creature and this created a doubt in his mind. But, later when he read in \u015ar\u012bmad-Bh\u0101gavatam<\/em> (7.9.14) where \u015ar\u012b Prahl\u0101da said that even s\u0101dhus<\/em> are happy when a snake or scorpion is killed then \u015ar\u012bla Prabhup\u0101da had all his doubts removed because he could understand that \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura actions were based on \u015b\u0101stra<\/em>.<\/p>\n\n\n\n

A guru is only a guru if he follows \u015b\u0101stra<\/em>. A s\u0101dhu<\/em> is only a s\u0101dhu<\/em> if he follows \u015b\u0101stra<\/em>. An \u0101c\u0101rya is only an \u0101c\u0101rya if he follows \u015b\u0101stra.<\/p>\n\n\n\n

\n

S\u0101dhu<\/em>, \u015b\u0101stra<\/em>, guru, they\u2019ll speak the same thing. Guru means who speaks on the basis of \u015b\u0101stra<\/em>; otherwise he\u2019s not guru.
\u015ar\u012bmad-Bh\u0101gavatam 1.7.32\u0096-33 \u2014 September 27, 1976, V\u1e5bnd\u0101vana<\/em><\/p>\n<\/blockquote>\n\n\n\n

And,<\/p>\n\n\n\n

\n

\u015ar\u012bla Narottama d\u0101sa \u1e6ch\u0101kura says, s\u0101dhu-\u015b\u0101stra-guru-v\u0101kya, cittete kariy\u0101 aikya<\/em>. One should accept a thing as genuine by studying the words of saintly people, the spiritual master and the \u015b\u0101stra<\/em>. The actual center is the \u015b\u0101stra<\/em>, the revealed scripture.<\/strong> If a spiritual master does not speak according to the revealed scripture, he is not to be accepted. Similarly, if a saintly person does not speak according to the \u015b\u0101stra<\/em>, he is not a saintly person. The \u015b\u0101stra<\/em> is the center for all.
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 2.20.352p17<\/a><\/sup><\/p>\n<\/blockquote>\n\n\n\n

So unless we know the mind of the guru, his purpose for doing something it is dangerous to imitate lest we become foolish disciples.<\/strong><\/p>\n\n\n\n

\"Preparing
A young boy prepares to put on the sacred thread for the first time.<\/figcaption><\/figure>\n\n\n\n

Types of D\u00e9k\u00f1\u00e4<\/h2>\n\n\n\n

Let us continue. Since brahma-g\u0101yatr\u012b<\/em> is part of our d\u012bk\u1e63\u0101<\/em> process we must understand how our system of d\u012bk\u1e63\u0101<\/em> works. (If you want to skip this part now and go to the main argument click this link<\/a>, you can return later.) For our purposes, two distinct types of d\u012bk\u1e63\u0101<\/em> are relevant: Vaidik\u012b<\/em> and Pa\u00f1car\u0101trik\u012b<\/em>, each serving different ends. While typically the order is Vaidik\u012b<\/em> followed by Pa\u00f1car\u0101trik\u012b<\/em>, they can be undertaken interchangeably or concurrently. Crucially, these d\u012bk\u1e63\u0101s<\/em> are lifelong.<\/p>\n\n\n\n

In addition to these, other forms of Vaidika-d\u012bk\u1e63\u0101<\/em> exist, notably those that consecrate the yajam\u0101na<\/em> (sacrificer) before specific yaj\u00f1as (sacrifices) like the Agni\u1e63\u1e6doma<\/em> or A\u015bvamedha<\/em>. Given the finite duration of these yaj\u00f1as<\/em>, this d\u012bk\u1e63\u0101<\/em> is temporary, concluding with the Avabh\u1e5btha-sn\u0101na<\/em> at the yaj\u00f1a<\/em>\u2019s termination. Similarly, there is a parallel category of Pa\u00f1car\u0101trik\u012b yaj\u00f1a d\u012bk\u1e63\u0101<\/em>, some being temporary while others are lifelong. This latter category is of importance to the discussion and we will return to it later.<\/p>\n\n\n\n

Bh\u00e4gavata-d\u00e9k\u00f1\u00e4?<\/h3>\n\n\n\n

Since we are primarily a Bh\u0101gavata Samprad\u0101ya<\/em>18<\/a><\/sup> (stressing the Holy Name) what about Bh\u0101gavata-d\u012bk\u1e63\u0101<\/em>? \u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> (2.15.108) informs us that no d\u012bk\u1e63\u0101<\/em> is required<\/strong> to chant the Holy Name.<\/p>\n\n\n\n

d\u012bk\u1e63\u0101-pura\u015bcary\u0101-vidhi apek\u1e63\u0101 n\u0101 kare
jihv\u0101-spar\u015be \u0101-ca\u1e47\u1e0d\u0101la sab\u0101re uddh\u0101re<\/em><\/p>\n\n\n\n

\n

One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class [ca\u1e47\u1e0d\u0101la<\/em>] can be delivered.<\/p>\n<\/blockquote>\n\n\n\n

And,<\/p>\n\n\n\n

k\u1e5b\u1e63\u1e47a-mantra haite habe sa\u1e41s\u0101ra-mocana
k\u1e5b\u1e63\u1e47a-n\u0101ma haite p\u0101be k\u1e5b\u1e63\u1e47era cara\u1e47a<\/em><\/p>\n\n\n\n

\n

Simply by chanting the holy name of K\u1e5b\u1e63\u1e47a one can obtain freedom from material existence. Indeed, simply by chanting the Hare K\u1e5b\u1e63\u1e47a mantra one will be able to see the lotus feet of the Lord.
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 1.7.73<\/p>\n<\/blockquote>\n\n\n\n

Thus it seems there is no Bh\u0101gavata d\u012bk\u1e63a<\/em> or any d\u012bk\u1e63a<\/em> for that matter in regards to chanting the Holy Name.19<\/a><\/sup> But as Brijbasi Prabhu explains in his edifying essay \u201cHare K\u1e5b\u1e63\u1e47a Mah\u0101-mantra from the Caitanya-Vai\u1e63\u1e47ava Perspective,\u201d20<\/a><\/sup> there are caveats (emphasis mine).<\/p>\n\n\n\n

\n

What follows from the above statements and especially from the Caitanya-carit\u0101m\u1e5bta<\/em> verse (\u0100di 7.73), is that the hari-n\u0101ma-mantra<\/em> gives exactly these results: it destroys one\u2019s sins (as a side effect \u2013 this is \u201csa\u1e41s\u0101ra-mocana<\/em>\u201d) and gives one transcendental knowledge of relationship with K\u1e5b\u1e63\u1e47a (as the main result \u2013 \u201ck\u1e5b\u1e63\u1e47era cara\u1e47a<\/em>\u201d). Thus anyone can take to the chanting of Hari-n\u0101ma and get the results even without having undergone the process of mantra-d\u012bk\u1e63\u0101 (p\u0101\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>).<\/p>\n\n\n\n

However, there is a more subtle consideration<\/strong> here, which is mentioned by Vi\u015bvan\u0101tha Cakravart\u012b \u1e6ch\u0101kura in his commentary on \u015ar\u012bmad-bh\u0101gavatam<\/em> (6.2.9-10) which further clarifies the importance of guru and d\u012bk\u1e63\u0101:<\/p>\n\n\n\n

\u201cThose persons who are offenders against the Lord\u2019s name but have no tendencies of karma, j\u00f1\u0101na<\/em>, and so on, are engaged in performing devotional service by hearing, chanting, and so on, yet have not received initiation because they have not taken shelter at the lotus feet of a guru<\/em> \u2014 they also should be called by the name Vai\u1e63\u1e47ava. Indeed, the word Vai\u1e63\u1e47ava can be understood as derived by the s\u016btra<\/em> [of P\u0101\u1e47ini\u2019s grammar] s\u0101sya devat\u0101 <\/em>(\u201cthat is his Deity\u201d) or else by the s\u016btra<\/em> that reads bhakti\u1e25<\/em> (\u201cthat is his object of devotion\u201d); thus those who by their initiation have made Vi\u1e63\u1e47u their Deity and also those who by their practice of worship have made Vi\u1e63\u1e47u their object of worship are both called Vai\u1e63\u1e47avas, since there is no other term to properly describe them. For these Vai\u1e63\u1e47avas also, as for the ones described before, there is no fall into hell and so on; such is the opinion of some. But this opinion is not very cogent; since it is said in the verse beginning n\u1e5b-deham \u0101dyam<\/em> that the guru is the pilot of the ship, they cannot easily obtain the Supreme Lord without a guru. Therefore it is said that only those saintly persons who in a previous lifetime had achieved the shelter of the feet of a guru can merely by the power of their worship obtain the Personality of Godhead; one cannot otherwise obtain the Supreme Lord just by his devotion.<\/strong>\u201d<\/p>\n\n\n\n

\u201cWell, we see that even Aj\u0101mila, who hadn\u2019t taken shelter of a guru, easily obtained the Supreme Lord. So this should be explained as follows: Those who like cows and asses simply graze their senses on objects of gratification and have no idea even in their dreams of who is God, what is devotion, and what is a guru can like Aj\u0101mila and others who uttered the names of Lord Hari be saved by bhakti<\/em> alone even without a guru by the method of n\u0101m\u0101bh\u0101sa<\/em> and what it involves. Lord Hari alone is the proper object of worship, devotional worship is the means of obtaining Him, the guru is the proper person to give instruction about these matters, and in the past it was devotees instructed by gurus alone who obtained Lord Hari \u2014 even if one can make these specific discriminations, he may adopt the viewpoint of such scriptural evidence as the statement \u201cThere is no need to pay any regard to initiation, proper rituals being performed, or preliminary purification. This mantra consisting of the names of \u015ar\u012b K\u1e5b\u1e63\u1e47a bears fruit simply by touching one\u2019s tongue\u201d and take the examples of Aj\u0101mila and others like him to decide \u201cWhy do I have to take the trouble of accepting a guru? I can expect to obtain the Supreme Lord simply by n\u0101ma-k\u012brtana<\/em> and other devotional practices.\u201d But then, because of his grievous offence, namely that of disregarding the guru, He cannot obtain the Supreme Lord. Rather only when in the same life or the next life his offense is dispelled can he take shelter of a divine spiritual master and obtain the Lord.\u201d (end of commentary).<\/p>\n\n\n\n

Thus, anyone can attain perfection by chanting of the holy names, however, if a person deliberately avoids surrendering to guru and being disciplined by him, he commits an offense and will not get the result of his chanting.<\/strong><\/p>\n<\/blockquote>\n\n\n\n

And, \u015ar\u012bla Prabhup\u0101da confirms the need for a d\u012bk\u1e63\u0101 guru (emphasis mine).<\/p>\n\n\n\n

\"Invitation
Upanayanam<\/em> is not some obscure obsolete ritual from the hoary past. Rather it is a living tradition avidly practiced and kept alive by the cultured classes in India as evidenced by this invitation card requesting guests to attend the upanayanam<\/em> ceremony of a young boy.<\/figcaption><\/figure>\n\n\n\n

<\/p>\n\n\n\n

\n

One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled<\/strong> in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination. It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. <\/strong>The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master\u2019s instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the \u015b\u0101stric injunctions. \u015ar\u012b J\u012bva Gosv\u0101m\u012b advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 1.1.35p<\/p>\n<\/blockquote>\n\n\n\n

Additionally, \u015ar\u012bla K\u1e5b\u1e63\u1e47ad\u0101sa Kavir\u0101ja Gosv\u0101m\u012b tells us that he had a mantra-guru, which \u015ar\u012bla Prabhup\u0101da translates as \u201cinitiating spiritual master\u201d(emphasis mine):<\/p>\n\n\n\n

mantra-guru<\/strong> \u0101ra yata \u015bik\u1e63\u0101-guru-ga\u1e47a
t\u0101\u1e45h\u0101ra cara\u1e47a \u0101ge kariye vandana<\/em><\/p>\n\n\n\n

\n

I first offer my respectful obeisances at the lotus feet of my initiating spiritual master<\/strong> and all my instructing spiritual masters.
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 1.1.35<\/p>\n<\/blockquote>\n\n\n\n

If there is no Bh\u0101gavata d\u012bk\u1e63\u0101<\/em> then what kind of d\u012bk\u1e63\u0101<\/em> did he have? The conundrum is solved by the guru initiating the disciple into the Holy Name on the principles of Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>, more on that later.<\/p>\n\n\n\n

\"After
After a traditional upanayanam<\/em>, the young brahmac\u0101r\u012b<\/em> is holding a danda<\/em> and wearing a girdle of mu\u00f1ja<\/em> grass and other paraphernalia.<\/figcaption><\/figure>\n\n\n\n

Vaidika-d\u00e9k\u00f1\u00e4<\/h3>\n\n\n\n

In K\u1e5b\u1e63\u1e47a\u2019s Vedic society with typical social support systems, the male children will get their upanayana <\/em>(Vaidika-d\u012bk\u1e63\u0101<\/em>) at an appropriate age depending on their guna<\/em> and which varna they aspire to. Ideally, br\u0101hma\u1e47a<\/em>21<\/a><\/sup> boys get upanayana<\/em> at 8 years after conception, k\u1e63atriya<\/em> boys at 11 years, and vai\u015bya<\/em> boys at age 12.22<\/a><\/sup> If they miss getting the upanayana<\/em> within an upper limit (ie. 16 for br\u0101hma\u1e47a<\/em>, 22 for k\u1e63atriya<\/em>, and 24 for vai\u015bya<\/em>) then they are known as,\u201c\u2018Vr\u0101tyas<\/em>\u2019 (apostates), despised by all good men.\u201d23<\/a><\/sup><\/p>\n\n\n\n

Reverting to the d\u012bk\u1e63\u0101s<\/em>, in a healthy culture the boy would get his upanayana<\/em> at a young age and then be qualified to attend a veda p\u0101\u1e6dha\u015b\u0101l\u0101<\/em> and learn the Veda by memorizing at least one Veda. Thus the upanayana<\/em> makes him a dvija<\/em> and qualifies him to study the Vedas. As \u0100pastamba Dharma S\u016btras<\/em>24<\/a><\/sup> (1.1.1.9-10) state (on the strength of a Br\u0101hma\u1e47am<\/em>) the purpose of learning s\u0101vitri g\u0101yatr\u012b<\/em> is for the sake of entering the world of Vedic study:<\/p>\n\n\n\n

upanayana\u1e41 vidy\u0101rthasya \u015brutitas sa\u1e41sk\u0101ra\u1e25
sarvebhyo vai vedebhyas-s\u0101vitryan\u016bcyata iti hi br\u0101hma\u1e47am<\/em><\/p>\n\n\n\n

\n

The initiation [upanayana\u1e41<\/em>] is the consecration in accordance with the texts of the Veda, of a male who is desirous of [and can make use of] sacred knowledge. A Br\u0101hma\u1e47am<\/em> text declares that the g\u0101yatr\u012b<\/em> is learned for the sake of all the [three] Vedas.<\/p>\n<\/blockquote>\n\n\n\n

However, though he is a dvija<\/em> he is not allowed to worship the Deity in a Vai\u1e63\u1e47ava temple. To worship the Deity, he must become a Vai\u1e63\u1e47ava. At a later time if he so inclines and wants to become a Vai\u1e63\u1e47ava then he can approach a guru for pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> \u2014 the Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> for consecrating a Vai\u1e63\u1e47ava. That is the \u201ctrija<\/em>,\u201d third birth \u2014 more details on this below.<\/p>\n\n\n\n

\"Viewing
A brahmana views the Sun through the aperture created by his fingers after performing sandhy\u0101vandanam<\/em>.<\/figcaption><\/figure>\n\n\n\n

Pa\u00efcar\u00e4trika-d\u00e9k\u00f1\u00e4<\/h3>\n\n\n\n

Before discussing Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> a few remarks on Pa\u00f1car\u0101tra<\/em> are warranted. The basic tenets of Gau\u1e0d\u012bya siddh\u0101nta <\/em>and practice derive principally from the two inseparable sources of Pa\u00f1car\u0101tra<\/em> and \u015ar\u012bmad-Bh\u0101gavatam<\/em>. The subjects of both overlap, and they are in perfect harmony. Bh\u0101gavatam<\/em> emphasizes and expounds more the siddh\u0101ntas<\/em> of bhakti<\/em>, whereas Pa\u00f1car\u0101tra<\/em> supplies details about the Bh\u0101gavatam<\/em>\u2019s conclusions and principles, detailing themes related to the execution of bhakti<\/em> (procedures for initiation, etc.), as also essential principles of bhakti<\/em> and the glories of the bhakti<\/em> process. For instance, the well-known verses that begin sarvop\u0101dhi-vinirmukta\u1e41<\/em> and \u0101r\u0101dhito yadi haris tapas\u0101 tata\u1e25 ki\u1e41<\/em> are from Pa\u00f1car\u0101tra<\/em>. Pa\u00f1car\u0101tra<\/em> also describes the catur-vyuhas<\/em>, Hari\u2019s features in different forms, and cognate topics, and gives many particulars concerning nama-kirtana<\/em> and its varieties, as also many sahasra-namas <\/em>and their glories. Pa\u00f1car\u0101tras<\/em> instruct how temples should be constructed and how festivals honoring the Lord should be observed and other bhakti related topics.<\/p>\n\n\n\n

Bh\u0101gavatam<\/em> teaches what is to be done and why; Pa\u00f1car\u0101tra<\/em> informs how to do it, with practical details. For instance, Bh\u0101gavatam<\/em> describes bhakti<\/em> in the three modes and above the modes (nirgu\u1e47a<\/em>), and Pa\u00f1car\u0101tra<\/em> specifies the activities of bhakti<\/em> to be performed by the body, mind, and words according to these divisions. Another example: Bh\u0101gavatam<\/em> instructs to chant the Holy Names and gives philosophical reasons why; Pa\u00f1car\u0101tra<\/em> directs to chant on a tulasi mala<\/em> with 108 beads, starting at the large end, and so on. But it would be reductive to think of the Pa\u00f1car\u0101tra<\/em> solely as a \u201chow to\u201d manual only covering the practical details. They are so much more than this.<\/p>\n\n\n\n

\"Shanka
\u015aa\u1e45kha <\/em>and cakra<\/em> brands used for the t\u0101pa sa\u1e41sk\u0101ra<\/em> in some samprad\u0101yas<\/em>.<\/figcaption><\/figure>\n\n\n\n

For example, consider \u015ar\u012b Brahma-sa\u1e41hit\u0101<\/em> one of the most iconic and essential texts in Gau\u1e0d\u012bya Vai\u1e63\u1e47avism<\/em>. This pa\u00f1car\u0101tra<\/em>25<\/a><\/sup> text was personally brought by Lord Caitanya from extreme South India to Bengal and Odisha for the benefit of His devotees.26<\/a><\/sup><\/p>\n\n\n\n

\n

In the temple of \u0100di-ke\u015bava, \u015ar\u012b Caitanya Mah\u0101prabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma-sa\u1e41hit\u0101<\/em>. \u015ar\u012b Caitanya Mah\u0101prabhu was greatly happy to find a chapter of that scripture, and symptoms of ecstatic transformation \u2014 trembling, tears, perspiration, trance and jubilation \u2014 were manifest in His body.<\/p>\n\n\n\n

There is no scripture equal to the Brahma-sa\u1e41hit\u0101<\/em> as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma-sa\u1e41hit\u0101<\/em>, it is essential among all the Vai\u1e63\u1e47ava literatures.
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta 2.9.237-240<\/em><\/p>\n<\/blockquote>\n\n\n\n

In the purport to the last two verses \u015ar\u012bla Prabhup\u0101da writes:<\/p>\n\n\n\n

\n

The Brahma-sa\u1e41hit\u0101<\/em> is a very important scripture. \u015ar\u012b Caitanya Mah\u0101prabhu acquired the fifth chapter from the \u0100di-ke\u015bava temple. In that fifth chapter, the philosophical conclusion of acintya-bhed\u0101bheda-tattva<\/em> (simultaneous oneness and difference) is presented. The chapter also presents methods of devotional service, the eighteen-syllable Vedic hymn, discourses on the soul, the Supersoul and fruitive activity, an explanation of K\u0101ma-g\u0101yatr\u012b<\/em>, k\u0101ma-b\u012bja<\/em> and the original Mah\u0101-Vi\u1e63\u1e47u, and a detailed description of the spiritual world, specifically Goloka V\u1e5bnd\u0101vana. The Brahma-sa\u1e41hit\u0101<\/em> also explains the demigod Ga\u1e47e\u015ba, Garbhodaka\u015b\u0101y\u012b Vi\u1e63\u1e47u, the origin of the G\u0101yatr\u012b<\/em> mantra<\/em>, the form of Govinda and His transcendental position and abode, the living entities, the highest goal, the goddess Durg\u0101, the meaning of austerity, the five gross elements, love of Godhead, impersonal Brahman, the initiation of Lord Brahm\u0101, and the vision of transcendental love enabling one to see the Lord. The steps of devotional service are also explained. The mind, yoga-nidr\u0101<\/em>, the goddess of fortune, devotional service in spontaneous ecstasy, incarnations beginning with Lord R\u0101macandra, Deities, the conditioned soul and its duties, the truth about Lord Vi\u1e63\u1e47u, prayers, Vedic hymns, Lord \u015aiva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-sa\u1e41hit\u0101.
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 2.9.239-240p<\/p>\n<\/blockquote>\n\n\n\n

This indicates the philosophical depth of Pa\u00f1car\u0101tra<\/em> and why it is vital to our samprad\u0101ya.27<\/a><\/sup><\/p>\n\n\n\n

Reverting to Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> (pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>28<\/a><\/sup>) it consists of \u016brdhvapu\u1e47\u1e0dra<\/em> (tilaka<\/em> – the footprint of the Master), d\u0101sya n\u0101ma<\/em> (named as an eternal servant of Hari), t\u0101pa<\/em> (marked with the symbols of his Owner29<\/a><\/sup>), mantra<\/em> (various Pa\u00f1car\u0101trika<\/em> mantras), and y\u0101ga<\/em> (Deity worship).<\/p>\n\n\n\n

Using some of the mantras that he has received from his guru, the student begins the worship of \u015b\u0101lagr\u0101ma \u015bil\u0101<\/em> or \u015br\u012b murti<\/em>, the Deity of K\u1e5b\u1e63\u1e47a. This is known as y\u0101ga<\/em>.<\/p>\n\n\n\n

By receiving pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>, the five sacraments, a faithful person enters into bhajana-kriy\u0101<\/em> or the personal worship of God, which eventually leads to pure love for \u015ar\u012b Hari. Now the \u201ctrija<\/em>\u201d (born for the third time) who has gotten pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> is qualified to worship in the temple or at home according to the standards of Pa\u00f1car\u0101tra \u0101gama<\/em> appropriate to their situation and traditions of their samprad\u0101ya.<\/p>\n\n\n\n

\"Sripad
\u015ar\u012bp\u0101d R\u0101m\u0101nuj\u0101c\u0101rya receives the pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> from Mah\u0101p\u016br\u1e47a at Madurantakam.<\/figcaption><\/figure>\n\n\n\n

How a qualified man becomes a trija<\/em><\/h4>\n\n\n\n

How a qualified man becomes a trija<\/em> is revealed in the \u015ar\u012bmad-Bh\u0101gavatam <\/em>(emphasis mine):<\/p>\n\n\n\n

ki\u1e41 janmabhis tribhir veha
\u015baukra-s\u0101vitra-y\u0101j\u00f1ikai\u1e25
karmabhir v\u0101 tray\u012b-proktai\u1e25
pu\u1e41so \u2019pi vibudh\u0101yu\u1e63\u0101<\/em><\/p>\n\n\n\n

\n

A civilized human being has three kinds of births<\/strong>. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called s\u0101vitra. The third birth<\/strong>, called y\u0101j\u00f1ika<\/em>, takes place when one is given the opportunity to worship Lord Vi\u1e63\u1e47u. Despite the opportunities for attaining such births, even if one gets the life span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one\u2019s activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.
\u015ar\u012bmad-Bh\u0101gavatam<\/em> 4.31.10<\/p>\n<\/blockquote>\n\n\n\n

The first birth is from the parents. The second, s\u0101vitra<\/em>30<\/a><\/sup> is the Vaidika-d\u012bk\u1e63\u0101<\/em>. And as explained in the purport<\/a> to this \u015bloka the third birth called y\u0101j\u00f1ika<\/em> is via p\u0101\u00f1car\u0101trika-vidhi<\/em>. (This is another example of where the Bh\u0101gavatam<\/em> mentions the principle of something, in this case third birth, but the details of how it is done are from the Pa\u00f1car\u0101tra<\/em>.)<\/p>\n\n\n\n

In the case of mlechas, yavanas, pa\u00f1camas<\/em>, or vr\u0101tyas<\/em> the situation is different. They usually, but not always, become interested in Vai\u1e63\u1e47avism long after the time of upanayana<\/em> has passed. So they would get pa\u00f1car\u0101trik\u012b d\u012bk\u1e63\u0101<\/em> (y\u0101j\u00f1ika<\/em>) first and then if qualified upanayana<\/em> (Vaidika-d\u012bk\u1e63\u0101<\/em>).<\/p>\n\n\n\n

Note that both the words y\u0101ga<\/em>31<\/a><\/sup> and yaj\u00f1a<\/em>32<\/a><\/sup> mean the same thing and are derived from the verbal root \u2018yaj<\/em>\u2019 which means to worship, to sacrifice, or to bestow. This will be an important consideration later on. The subtle distinction is that y\u0101ga<\/em> pertains to Deity worship.33<\/a><\/sup><\/p>\n\n\n\n

Furthermore, we should also note that mantra sa\u1e41sk\u0101ra<\/em> (in pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>) is not a one-time event because at different times for different purposes different mantras may need to be given. For example, initiation into a particular mantra such as the N\u1e5bsimha mantra<\/em>34<\/a><\/sup> or the sanny\u0101sa mantra<\/em> given at the time of sanny\u0101sa<\/em> would also be part of the mantra sa\u1e41sk\u0101ra<\/em>. As would any Deity-specific mantras required for doing puja that were not given before. For example, in Pa\u00f1car\u0101trika agama<\/em> temples there are different levels of arcana<\/em> each requiring specific mantras that need to be given \u2014 the highest being arcaka d\u012bk\u1e63\u0101<\/em> (cakr\u0101bja ma\u1e47\u1e0dala d\u012bk\u1e63\u0101<\/em>) which is given to the head priests. So when it comes to mantra sa\u1e41sk\u0101ra <\/em>there is some flexibility according to the need of the disciple.<\/p>\n\n\n\n

Chanting of the Holy Name as a part of Pa\u00efcar\u00e4trika-d\u00e9k\u00f1\u00e4<\/h4>\n\n\n\n

We previously alluded supra<\/em> that initiation into the hare k\u1e5b\u1e63\u1e47a mah\u0101-mantra<\/em> was via Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>. We shall now provide the pram\u0101\u1e47a<\/em> to substantiate this assertion.<\/p>\n\n\n\n

In \u015ar\u012bmad-Bh\u0101gavatam<\/em> we find the following verses (emphasis mine):<\/p>\n\n\n\n

iti dv\u0101para urv-\u012b\u015ba
stuvanti jagad-\u012b\u015bvaram
n\u0101n\u0101-tantra<\/strong>-vidh\u0101nena
kal\u0101v api tath\u0101 \u015b\u1e5b\u1e47u<\/em><\/p>\n\n\n\n

\n

O King, in this way people in Dv\u0101para-yuga glorified the Lord of the universe. In Kali-yuga also people worship the Supreme Personality of Godhead by following various regulations of the revealed scriptures. Now kindly hear of this from me.
\u015ar\u012bmad-Bh\u0101gavatam<\/em> 11.5.31<\/p>\n<\/blockquote>\n\n\n\n

The purport to this verse states:<\/p>\n\n\n\n

\n

According to \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura the word n\u0101n\u0101-tantra<\/strong>-vidh\u0101nena<\/em> indicates the importance in Kali-yuga of the Vai\u1e63\u1e47ava scriptures known as the Pa\u00f1car\u0101tras<\/strong> or<\/strong> S\u0101tvata-pa\u00f1car\u0101tras<\/strong><\/em>. \u2026 Such devotional processes as chanting the holy names of the Lord<\/strong> and worshiping His Deity form are elaborately described in the Vai\u1e63\u1e47ava \u015b\u0101stras<\/em> known as Pa\u00f1car\u0101tras<\/em>. Such tantric<\/em><\/strong> scriptures are referred to in this verse, and it is stated that in Kali-yuga these devotional processes, taught by great \u0101c\u0101ryas<\/em> such as N\u0101rada Muni, are the only practical means for worshiping the Lord. This will be more clearly explained in the following verse.<\/p>\n\n\n\n

k\u1e5b\u1e63\u1e47a-var\u1e47a\u1e41 tvi\u1e63\u0101k\u1e5b\u1e63\u1e47a\u1e41
s\u0101\u1e45gop\u0101\u1e45g\u0101stra-p\u0101r\u1e63adam
yaj\u00f1ai\u1e25 sa\u1e45k\u012brtana-pr\u0101yair
yajanti hi su-medhasa\u1e25<\/em><\/p>\n\n\n\n

In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of K\u1e5b\u1e63\u1e47a. Although His complexion is not blackish, He is K\u1e5b\u1e63\u1e47a Himself. He is accompanied by His associates, servants, weapons and confidential companions.
\u015ar\u012bmad-Bh\u0101gavatam<\/em> 11.5.32<\/p>\n<\/blockquote>\n\n\n\n

Directly reading the text reveals that in verse 31 Karabh\u0101jana Yogendra tells King Nimi that in Kali-yuga people worship the Lord through different tantras<\/em>35<\/a><\/sup> (Pa\u00f1car\u0101tra \u0101gama<\/em>). Then in the 32nd verse, the method of worship is described. He says that intelligent people will worship K\u1e5b\u1e63\u1e47a (or Gaur\u0101\u1e45ga) through \u201cyaj\u00f1ai\u1e25 sa\u1e45k\u012brtana-pr\u0101yair<\/em>,\u201d that is, through the arcana<\/em> process ( yaj\u00f1ai\u1e25<\/em>) in which sa\u1e45k\u012brtana<\/em> is performed as the chief part (sa\u1e45k\u012brtana-pr\u0101yair<\/em>). All \u0101c\u0101ryas who have commented are unanimous on this point. In other words, arcana<\/em> must be performed accompanied by sa\u1e45k\u012brtana<\/em>, because it is the sa\u1e45k\u012brtana<\/em> which makes the arcana<\/em> successful. That is why we see that in ISKCON and the Gau\u1e0d\u012bya Math that along with the \u0101ratis<\/em> (and homas<\/em> for yaj\u00f1a<\/em>, etc.) that sa\u1e45k\u012brtana<\/em> of the mah\u0101-mantra<\/em> goes on, which actually is the main process enabling the \u0101rati,<\/em> etc. in yielding its proper result.<\/p>\n\n\n\n

Some think that Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101 <\/em>is only for Deity worship and not required for the mah\u0101-mantra<\/em>. <\/strong>Any doubt about this is cleared by \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura\u2019s commentary on \u015ar\u012b Caitanya-bh\u0101gavata <\/em>wherein Lord Caitanya instructs Tapan Mi\u015bra (emphasis mine):<\/p>\n\n\n\n

\n

hare k\u1e5b\u1e63\u1e47a hare k\u1e5b\u1e63\u1e47a k\u1e5b\u1e63\u1e47a k\u1e5b\u1e63\u1e47a hare hare
hare r\u0101ma hare r\u0101ma r\u0101ma r\u0101ma hare hare
ei \u015bloka n\u0101ma bali\u2019 laya mah\u0101-mantra
\u015bola-n\u0101ma batri\u015ba-ak\u1e63ara ei tantra<\/strong><\/em><\/p>\n\n\n\n

\u201cHare K\u1e5b\u1e63\u1e47a Hare K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a Hare Hare Hare R\u0101ma Hare R\u0101ma R\u0101ma R\u0101ma Hare Hare. This verse is called the mah\u0101-mantra. It contains sixteen holy names of the Lord composed of thirty-two syllables.\u201d
\u015ar\u012b Caitanya-bh\u0101gavata<\/em> 1.14.145-146<\/p>\n\n\n\n

These sixteen holy names composed of thirty-two syllables in the form of an address are called the mah\u0101-mantra. According to the process of Pa\u00f1car\u0101tra [tantra], this mah\u0101-mantra should be chanted both in japa and in loud k\u012brtana.<\/strong> For one who chants this mah\u0101-mantra<\/em> in loud k\u012brtana<\/em>, the seed of love of God sprouts within his heart by the influence of that loud k\u012brtana; and by the progressive mercy of the holy names, that person soon becomes expert in the science of the goal of life and the process for attaining it.
\u015ar\u012b Caitanya-bh\u0101gavata<\/em> 1.14.146p<\/p>\n<\/blockquote>\n\n\n\n

Therefore the conclusion is that the mah\u0101-mantra<\/em> is to be chanted according to the process of Pa\u00f1car\u0101tra<\/em> (tantra<\/em>).<\/p>\n\n\n\n

\"Lord
Lord Caitanya inaugurates the sa\u1e45k\u012brtana<\/em> yaj\u00f1a<\/em>.<\/figcaption><\/figure>\n\n\n\n

Sa\u00eck\u00e9rtana-yaj\u00efa D\u00e9k\u00f1\u00e4<\/h3>\n\n\n\n

We previously alluded supra<\/em> to a d\u012bk\u1e63\u0101<\/em> wherein the yajam\u0101na<\/em> (sacrificer) is consecrated to perform a yaj\u00f1a<\/em>. \u015ar\u012bmad-Bh\u0101gavatam<\/em> (11.5.32) tells us that in the Kali-yuga sa\u1e45k\u012brtana<\/em> is the prescribed yaj\u00f1a<\/em>. Initiation into the chanting of Holy Names can be likened to the yaj\u00f1a-d\u012bk\u1e63\u0101<\/em> for the Kali-yuga. Harid\u0101sa \u1e6ch\u0101kura, recognized as the n\u0101ma-\u0101c\u0101rya<\/em> supports this assertion (emphasis mine).36<\/a><\/sup><\/p>\n\n\n\n

\n

\u201csa\u1e45khy\u0101-n\u0101ma-sa\u1e45k\u012brtana \u2014 ei \u2018mah\u0101-yaj\u00f1a\u2019 manye
t\u0101h\u0101te d\u012bk\u1e63ita \u0101mi ha-i prati-dine<\/em>“<\/p>\n\n\n\n

\u201cI have been initiated into a vow to perform a great sacrifice by chanting the holy name a certain number of times every day.”
\u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 3.3.240<\/p>\n<\/blockquote>\n\n\n\n

The Caitanya-ma\u1e45gala<\/em> describes the sa\u1e45k\u012brtana-yaj\u00f1a<\/em> as a Vedic sacrifice where the living entities ears are sacrificial openings, the tongue \u2014 a ladle, and Lord K\u1e5b\u1e63\u1e47a\u2019s glories \u2014 sacrifical ghee. For an in-depth exploration of the correlation between sa\u1e45k\u012brtana-yaj\u00f1a<\/em> and Vedic sacrifices, kindly consult Caitanya-ma\u1e45gala <\/em>2.21.81-90.37<\/a><\/sup><\/p>\n\n\n\n

\u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura also describes \u015br\u012b-k\u1e5b\u1e63\u1e47a-sa\u1e45k\u012brtana<\/em> in terms of a Vedic fire sacrifice,<\/p>\n\n\n\n

\n

There will be a fire-pit [yaj\u00f1a-kunda] constantly blazing with the seven tongued flame of \u015br\u012b-k\u1e5b\u1e63\u1e47a-sa\u1e45k\u012brtana \u2026 From this fire-pit of sa\u1e45k\u012brtana, people will become purified by accepting the name and mantra of K\u1e5b\u1e63\u1e47a through initiation, and thereby householders will accomplish all their sa\u1e41sk\u0101ras.38<\/a><\/sup><\/p>\n<\/blockquote>\n\n\n\n

D\u00e9k\u00f1\u00e4 in the Gaudiya Samprad\u00e4ya<\/h3>\n\n\n\n

While our samprad\u0101ya<\/em>39<\/a><\/sup> contains elements of Bh\u0101gavata, Pa\u00f1car\u0101trika<\/em>, and Vaidika<\/em>, our d\u012bk\u1e63\u0101<\/em> is based only on Pa\u00f1car\u0101tra<\/em>, and Vaidika<\/em>.<\/p>\n\n\n\n

Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> is the pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> previously described supra. Each of the sa\u1e41sk\u0101ras<\/em> can be bestowed separately, all at once, or in portions as the guru decides.40<\/a><\/sup><\/p>\n\n\n\n

In ISKCON\u2019s first initiation, three of the pa\u00f1ca-sa\u1e41sk\u0101ras<\/em> are formally given (\u016brdhvapu\u1e47\u1e0dra, t\u0101pa<\/em>, and d\u0101sya n\u0101ma<\/em>). And, in the second initiation, the other two \u2014 mantra<\/em> and y\u0101ga sa\u1e41sk\u0101ra<\/em> are bestowed.41<\/a><\/sup> The Pa\u00f1car\u0101trika mantras<\/em> given in the second initiation are the guru b\u012bja, guru g\u0101yatr\u012b, k\u0101ma b\u012bja<\/em>, etc. required to do Deity worship and dhy\u0101na<\/em>.42<\/a><\/sup><\/p>\n\n\n\n

With the completion of pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> (all five are required), the person is now a fully consecrated Vai\u1e63\u1e47ava. Nothing extra is required, it is sufficient. This is open to everyone regardless of species,43<\/a><\/sup> race, social class, or gender.44<\/a><\/sup><\/p>\n\n\n\n

It is important to remember that brahma-g\u0101yatr\u012b<\/em> (the topic of the SAC paper) does not make one a Vaisnava and is not required for chanting the Holy Name or worshipping the Deity.<\/strong><\/p>\n\n\n\n

Then as an extra for the men, \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura would then give them upanayana<\/em> \u2014 sacred thread and brahma-g\u0101yatr\u012b<\/em> (the Vaidika<\/em> element). Previously they were vr\u0101tyas<\/em><\/a> and not within the time limit of upanayana<\/em>, but having become dvijas<\/em> via pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> they were now born anew and eligible for upanayana<\/em> if they had the requisite character and qualities.<\/p>\n\n\n\n

Upanayana<\/em>, as Manu explains is only for males, for women Viv\u0101ha<\/em> (marriage) is equivalent.45<\/a><\/sup><\/p>\n\n\n\n

\n

vaiv\u0101hiko vidhi\u1e25 str\u012b\u1e47\u0101\u1e41 sa\u1e41sk\u0101ro vaidika\u1e25 sm\u1e5bta\u1e25
patisev\u0101 gurau v\u0101so g\u1e5bh\u0101rtho’gniparikriy\u0101<\/em><\/p>\n\n\n\n

For females the rites of marriage have been ordained to be their \u201cVedic Sacrament,\u201d the serving of the husbands their \u201cresidence with the Guru,\u201d and the household duties their \u201ctending of the sacred fire.\u201d
Manu-sa\u1e41hit\u0101<\/em> 2.67<\/p>\n<\/blockquote>\n\n\n\n

With this background, we can now approach SAC\u2019s first and main argument found on page 16 of their above-mentioned paper.<\/p>\n\n\n\n

SAC\u2019s first and main argument<\/h2>\n\n\n\n
\n

Hermeneutic Overview of Part One<\/p>\n\n\n\n

    \n
  1. vi\u1e63aya<\/strong> \u2013 topic: The Brahma-g\u0101yatr\u012b mantra bestows higher qualification upon the initiated<\/li>\n\n\n\n
  2. sa\u1e41\u015baya<\/strong> \u2013 doubt: Is the Brahma-g\u0101yatr\u012b a Vai\u1e63\u1e47ava mantra, the chanting of which is part of bhakti, or it is a part of var\u1e47a dharma?<\/li>\n\n\n\n
  3. p\u016brvapak\u1e63a<\/strong> \u2013 one viewpoint: While certain practitioners of bhakti may chant the Brahma-g\u0101yatr\u012b, it\u2019s a part of var\u1e47\u0101\u015brama and should be applied as a var\u1e47\u0101\u015brama practice<\/li>\n\n\n\n
  4. uttara-pak\u1e63a<\/strong> \u2013 another viewpoint: There are ways of understanding and meditating on the Brahma-g\u0101yatr\u012b that are related to the worship of Vi\u1e63\u1e47u or K\u1e5b\u1e63\u1e47a<\/li>\n\n\n\n
  5. nir\u1e47aya\u1e25<\/strong> \u2013 deciding in favor of a side: Chanting the Brahma-g\u0101yatr\u012b can also be done exclusively as a practice of bhakti<\/li>\n\n\n\n
  6. siddh\u0101nta<\/strong>\u2013 conclusion: It is possible to chant the Brahma-g\u0101yatr\u012b as part of var\u1e47\u0101\u015brama or exclusively as a part of bhakti, as well as a mix of both, and \u015ar\u012bla Prabhup\u0101da gave it to his disciples primarily as a part of bhakti<\/li>\n<\/ol>\n<\/blockquote>\n\n\n\n

    After reading the above six points we see that SAC has ignored the fundamental question, \u201cWhy did \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura introduce upanayana<\/em>?\u201d You do not become a Vai\u1e63\u1e47ava with upanayana<\/em>. Pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> is the requirement for that. Many dvijas<\/em> (Sm\u0101rta, \u015aaiva, \u015a\u0101kta, G\u0101\u1e47apatya<\/em>, etc.) have had upanayana<\/em> but are not Vai\u1e63\u1e47avas.<\/p>\n\n\n\n

    According to the historical record, \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura at that time was at war with the caste br\u0101hma\u1e47as<\/em> and wanted to show that Vai\u1e63\u1e47avas were also br\u0101hma\u1e47as<\/em> by their character. This is the crucial point<\/strong>, because the p\u016brvapak\u1e63a<\/em> (SAC) ignores it and goes off on a tangent that brahma-g\u0101yatr\u012b<\/em> is an aspect of bhakti, etc. Then from this position via indirect and circuitous routes SAC tortures us into its strained conclusions.<\/p>\n\n\n\n

    Previous Gau\u1e0d\u012bya \u0101c\u0101ryas<\/em> like Gaura-ki\u015bora d\u0101sa B\u0101b\u0101j\u012b, Vamsi d\u0101sa B\u0101b\u0101j\u012b, and Jagann\u0101tha d\u0101sa B\u0101b\u0101j\u012b were not chanting the brahma-g\u0101yatr\u012b <\/em>for any purpose, what to speak of for bhakti.<\/p>\n\n\n\n

    Brahma-g\u0101yatr\u012b <\/em>as we have shown above is part of Vaidika d\u012bk\u1e63\u0101<\/em> as it allows the qualified male student to enter into the world of Vedic studies, something that women and \u015b\u016bdras<\/em> are barred from. So there is something very wrong with SAC\u2019s whole approach. SAC has completely ignored \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura\u2019s mano-\u2019bh\u012b\u1e63\u1e6da\u1e41<\/em>.<\/p>\n\n\n\n

    \"\u015ar\u012bla
    \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura<\/figcaption><\/figure>\n\n\n\n

    Why did \u00c7r\u00e9la Bhaktisiddh\u00e4nta Sarasvat\u012b \u00d6h\u00e4kura introduce upanayana<\/em> in a manner unconventional at the time?<\/h3>\n\n\n\n

    SAC does not ask but ignores the most obvious and crucial question \u2014 Why did \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura introduce upanayana<\/em> in a manner unconventional at the time? If we know the answer to this then everything falls into place. If \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura introduced brahma-g\u0101yatr\u012b<\/em> for the practice of bhakti then SAC is correct but if he introduced it for a different reason then SAC\u2019s whole argument collapses.<\/p>\n\n\n\n

    \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura explains the reason for upanayana<\/em> \u2014 sacred thread ceremony \u2014 in his commentary on Caitanya-bh\u0101gavata<\/em>. (Emphasis mine.)<\/p>\n\n\n\n

    \n

    The sacred thread ceremony is meant to give one the qualification for studying the Vedas<\/strong>, because the Brahma-s\u016btras<\/em> state that \u015b\u016bdras<\/em>, or those without sacred thread, are not eligible to hear Ved\u0101nta<\/em>. After accepting Pa\u00f1car\u0101trika<\/em> mantras and being properly initiated according to the \u015ar\u012b N\u0101rada Pa\u00f1car\u0101tra<\/em> a person must observe the ten sa\u1e41sk\u0101ras<\/em>,46<\/a><\/sup> or purificatory rites, and thereafter hear the meanings of the mantras.
    Sri Caitanya-bh\u0101gavata <\/em>1.8.7p<\/p>\n<\/blockquote>\n\n\n\n

    This is the same reason given by \u0100pastambha<\/a> that we previously quoted. And we note that \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura states, \u201cAfter accepting Pa\u00f1car\u0101trika mantras \u2026\u201d one must observe the Vaidika samsk\u0101ras.<\/em> And that is exactly what he established by giving upanayana<\/em> after pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>.47<\/a><\/sup><\/p>\n\n\n\n

    And regarding \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura\u2019s war with the caste br\u0101hma\u1e47as<\/em> \u015ar\u012bla Prabhup\u0101da has stated his other reason for introducing it:<\/p>\n\n\n\n

    \n

    \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura introduced the sacred thread ceremony for his Vai\u1e63\u1e47ava disciples, with the idea that people should understand that when one becomes a Vai\u1e63\u1e47ava he has already acquired the qualifications of a br\u0101hma\u1e47a<\/em>. Therefore in the International Society for K\u1e5b\u1e63\u1e47a Consciousness, those who are twice initiated so as to become br\u0101hma\u1e47as<\/em> must bear in mind their great responsibility to be truthful, control the mind and senses, be tolerant, and so on.
    \u015ar\u012bmad-Bh\u0101gavatam<\/em> 10.7.13-15 purport<\/p>\n<\/blockquote>\n\n\n\n

    And \u015ar\u012bla Prabhup\u0101da confirms that he is awarding the sacred thread for the same reason (emphasis mine):<\/p>\n\n\n\n

    \n

    Prabhup\u0101da: Yes. Why we are accepting in Europe and America, call them br\u0101hma\u1e47a? They are not born in br\u0101hma\u1e47a family. But why we are giving them sacred thread? Only for quality and work.<\/strong> That is said in the \u015b\u0101stra<\/em>. N\u0101rada Muni says that the quality and symptoms is the real platform of judging who is br\u0101hma\u1e47a, who is \u015b\u016bdra. N\u0101rada said, and \u015ar\u012bdhara Sv\u0101m\u012b has commented upon him that birth is immaterial. Quality and work is to be considered.<\/em>
    Morning Walk \u2014 December 8, 1973, Los Angeles<\/em><\/p>\n<\/blockquote>\n\n\n\n

    This contradicts SAC\u2019s assertion that, \u201c\u015ar\u012bla Prabhup\u0101da gave it to his disciples primarily as a part of bhakti<\/em>.\u201d<\/p>\n\n\n\n

    Reverting to \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura, he awarded upanayana<\/em> because it is the gateway to Vedic study and it was part of his war against the caste br\u0101hma\u1e47as<\/em>.<\/p>\n\n\n\n

    In conclusion, SAC\u2019s position crumbles and becomes indefensible due to their misrepresentation of the rationale behind bestowing upanayana<\/em>\u2014the sacred thread ceremony. SAC authors are guilty of either being grossly ignorant, bad actors with mischievous intent, or both. In any case, they are bogus according to the principle of direct interpretation.<\/p>\n\n\n\n

    Anyone who wants to establish his own opinion or philosophy certainly cannot explain any scripture according to the principle of direct interpretation.
    \u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> 2.25.49<\/mark><\/p><\/blockquote><\/figure>\n\n\n\n

    The GBC Resolution<\/h2>\n\n\n\n

    How could the GBC pass a resolution based on SAC\u2019s counsel, especially considering the historical dismissal of their controversial papers on social issues? Take SAC\u2019s 2005 pro-FDG paper, challenged in 2009-2010 by a paper I wrote<\/a> representing ISKCON India. Furthermore, SAC\u2019s 2013 FDG paper<\/a> never saw the light of day due to its poor quality. The substantial resistance from ISKCON India, approaching schism, is precisely why the GBC has reevaluated its stance on FDG, prompting the imposition of a moratorium.<\/p>\n\n\n\n

    Considering the historical backlash on such issues, why did the GBC rush to pass a resolution before soliciting opposing views? Especially (as we have demonstrated) when there are obvious significant holes in SAC\u2019s arguments. (And this is just the beginning.)<\/p>\n\n\n\n

    Getting to the GBC resolutions the most egregious part of the resolution muddies the waters (emphasis mine):<\/p>\n\n\n\n

      \n
    1. Initiating gurus at second initiation shall give the specific seven mantras that \u015ar\u012bla Prabhup\u0101da gave to all initiates at what we call brahminical<\/strong> initiation or second initiation, and direct them to chant them three times a day at three sandhy\u0101s (at morning, mid-day, and evening).<\/li>\n\n\n\n
    2. Gurus and those who recommend initiation candidates shall not make any distinction of birth, nationality, race, ethnicity, previous sa\u1e41sk\u0101ra, marital status, gender, or classifications within the var\u1e47as (such as occupational livelihood<\/strong>) as to who would be eligible to take those vows and receive those mantras in full at first and second initiation.<\/li>\n<\/ol>\n\n\n\n
      \u201cWe should not think that everyone has to become a br\u00e4hma\u00eba.\u201d<\/h5>\n\n\n\n

      If I am reading this correctly, the GBC is asserting that, for br\u0101hma\u1e47ical<\/em><\/strong>48<\/a><\/sup> initiation, one doesn\u2019t have to embody br\u0101hma\u1e47ical qualities!<\/strong> This is an imaginative approach to implementing var\u1e47\u0101\u015brama-dharma<\/em>.49<\/a><\/sup> Whether working as a grave digger, auto mechanic, store clerk, or any salaried employee (\u015b\u016bdra<\/em>), one should still be designated a br\u0101hma\u1e47a<\/em>. This, I assume, is deemed \u201cprogressive.\u201d However, varna<\/em> for a male50<\/a><\/sup> entails guna<\/em> and karma, where karma is the work aligned with his guna<\/em>. The GBC\u2019s resolution directly contradicts \u015ar\u012bla Prabhup\u0101da\u2019s guidance for ISKCON. He opposed the idea of \u201cbogus br\u0101hma\u1e47as<\/em>\u201d not inclined to br\u0101hma\u1e47ical<\/em> standards and cautioned about awarding the second initiation. \u015ar\u012bla Prabhup\u0101da emphasized that not everyone must become a br\u0101hma\u1e47a<\/em> and those not adhering to br\u0101hma\u1e47ical<\/em> principles should revert to being \u015b\u016bdras<\/em>. (Emphasis mine.)<\/p>\n\n\n\n

      \n

      The presidents must be very careful on recommending g\u0101yatr\u012b<\/em> initiation. After all, we are criticizing false caste br\u0101hma\u1e47as<\/em>, if we ourselves are bogus br\u0101hma\u1e47as<\/em> then our position is very bad. Now that we are more and more trying to implement the var\u1e47\u0101\u015brama<\/em> divisions of society, we should not think that everyone has to become a br\u0101hma\u1e47a<\/em>.<\/strong> For example you are developing a farm there; so those who work the farm do not necessarily have to be a br\u0101hma\u1e47a<\/em> if they are not inclined to the br\u0101hma\u1e47ical<\/em> standards. In this way, be careful about awarding the second initiation.
      Letter to: Sud\u0101m\u0101, Rome 26 May 1974<\/em><\/p>\n<\/blockquote>\n\n\n\n

      \n

      Now there should be examination whether so-called br\u0101hma\u1e47as<\/em>, they are actually following the br\u0101hma\u1e47a<\/em> regulative principle and chanting the mantra regularly. Otherwise they should be converted again \u015budra<\/em><\/strong>. If we become safe simply by having a thread and do not do properly, then what is this? This should be examined. Every individual should be asked, \u201cNow chant this g\u0101yatr\u012b-mantr<\/em>a.\u201d
      Morning Walk \u2013 December 12, 1973, Los Angeles<\/em><\/p>\n<\/blockquote>\n\n\n\n

      \u015ar\u012bla Prabhup\u0101da was just repeating K\u1e5b\u1e63\u1e47a\u2019s Vedic standard that a br\u0101hma\u1e47a<\/em> is known by his occupation, the work he does.<\/p>\n\n\n\n

      na yonir n\u0101pi sa\u1e41sk\u0101ro na \u015bruta\u1e41 na ca santati\u1e25
      k\u0101ra\u1e47\u0101ni dvijatvasya v\u1e5bttam eva tu k\u0101ra\u1e47am<\/em><\/p>\n\n\n\n

      \n

      Therefore, neither the source of one\u2019s birth, nor his reformation, nor his education is the criterion of a br\u0101hma\u1e47a. The v\u1e5btta<\/em>, or occupation, [work] is the real standard by which one is known as a br\u0101hma\u1e47a<\/em>.
      Mah\u0101bh\u0101rata, Anu\u015b\u0101sana<\/em> 143.50<\/p>\n<\/blockquote>\n\n\n\n

      This suggests that \u015ar\u012bla Prabhup\u0101da initially displayed leniency regarding the second initiation but later tightened the standards. This implies that reverting to the original norm in K\u1e5b\u1e63\u1e47a\u2019s Vedic culture, where females are excluded from the brahma-g\u0101yatr\u012b<\/em>, is not unreasonable but preferable.<\/strong><\/p>\n\n\n\n

      \"\u015ar\u012bla
      \u015ar\u012bla Prabhup\u0101da leads a sa\u1e45k\u012brtana<\/em> yaj\u00f1a<\/em> in London.<\/figcaption><\/figure>\n\n\n\n

      Returning to the GBC resolution, how is the GBC going to reconcile its resolution with \u015ar\u012bla Prabhup\u0101da\u2019s direct instruction on the matter?<\/p>\n\n\n\n

      Our position is that while it is absolutely true that everyone regardless of species, race, social status, or gender is eligible to receive Pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> via pa\u00f1ca-sa\u1e41sk\u0101ra<\/em> and thus be consecrated as a Vai\u1e63\u1e47ava<\/em> and eligible to chant the Holy Name and worship the Deity according to Pa\u00f1car\u0101trika agama<\/em>51<\/a><\/sup>, the same is not true for upanayana<\/em> \u2014 investiture with the sacred thread and brahma-g\u0101yatr\u012b<\/em>. These are two different d\u012bk\u1e63\u0101s<\/em> that have been misunderstood as being one because of the way they are administered, the nomenclature used, and the social milieu.52<\/a><\/sup><\/p>\n\n\n\n

      The first initiation for everyone consists of some portions of the pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>. While the second initiation for everyone is the rest of the pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>, plus the Vaidika upanayanam<\/em> which is for qualified males only.<\/p>\n\n\n\n

      A female can still get second initiation by completing the pa\u00f1ca-sa\u1e41sk\u0101ra<\/em>, but she is not<\/strong> eligible for the Vaidika upanayanam<\/em> \u2014 investiture with sacred thread and brahma-g\u0101yatr\u012b<\/em>.<\/p>\n\n\n\n

      Suggested Change in Nomenclature<\/h3>\n\n\n\n

      To remove confusion and bring more clarity we suggest that the GBC may (or may not) want to consider a change in the nomenclature for the initiations. Something like:<\/p>\n\n\n\n

      First Pa\u00f1car\u0101trika<\/em> initiation, Second Pa\u00f1car\u0101trika<\/em> initiation, and Vaidika upanayana<\/em>. Where:<\/p>\n\n\n\n