Official Ramakanta vs. IRM discussion thread

Dear Yaduraja Prabhu, PAMHO. AGTSP!


> So the very definition of the word diksa is to impart or explain
> transcendental knowledge

Please just repeat exactly the words of Srila Prabhupada. Do not try to
explain it in your own words.

"But if we try artificially to explain sastra in our own words, there is
every danger of interpretation and speculation. First the student must be
able to repeat exactly the words of the guru". (Letter to Bhakta dasa, Nov
20, 1971)

When Srila Prabhupada said,

"Diksa, diksa. Di... Divya. There are two words, divya-jnana. Divya-jnana
means transcendental, spiritual knowledge. So divya is di, and jnanam,
ksapayati, explaining, that is ksa, di-ksa. This is called diksa, diksa, the
combination." (SB 6.1, lectures, Feb 22, 1973),

then just repeat that. Do not change "explain" to "impart", nor add the word
"very".


"Diksa" means "divya jnanam ksapayati", or in English, "explaining
transcendental knowledge". I agree with that.


> The diksa guru explains, or imparts transcendental knowledge.

The siksa-guru also explains transcendental knowledge. So why is he not
initiating by doing that?

What is it that changes a siksa-guru into a diksa-guru? It is not the
initiation ceremony. And explaining transcendental knowledge isn't it either
because the siksa-guru is also doing that. So what is it?

If you cannot answer these questions, then you don't know perfectly what
diksa is, and you should simply repeat Srila Prabhupada's statements without
any change. Otherwise it would be rascaldom.


> So we just need to agree on what the process involves as per the correct
> definition of the word diksa, and whether that process requires the guru
> to be physically present relative to the disciple in order for it to work
> properly.

What is your definition of "physically present relative to the disciple"?


> Since you have already conceded that you can find nothing on folio that
> indicates the imparting of transcendental knowledge requires the guru’s
> physical presence in relation to the disciple, then point c) remains
> intact with regards your current physical presence challenge.

Your point c) remains a conclusion based only on "we did not see an order".


And before we forget it, please confirm by a quote your statement that the
process of diksa may take many lifetimes.


ys Ramakanta dasa