Shatanand explains: Krushnadikshamiti Guroha Gurupadsthadharmavamshyabrahmanta - Diksha or initiation should be given by the Brahmin Guru established from the family of Dharma (Dharma Vamsa). Krushna Diksha is - initiation via Mantra, marking the body, discipline and instruction - Krushnasya Diksha Mantrarchaniyamopadeshadilakshana - thus initiation into a Sampradai is much more than one realises.
After initiation, one should follow the code of conduct as stipulated by the Acharya and one should pay homage to their Acharya by offering worship to such great personage. Shatanand says that one has the right to worship God, only after initiation.
Vignaan Upanishad explains the qualities of a worthy Guru, ‘One who has control over his senses, who is pure and pious, of high intellect or wisdom, full bodied, who himself follows Dharma, and whose mind, speech and body is employed to protect and comfort those in need.’
Shatanand adds that even though he may be a Dharma Vamsi, if he is not a true Vishnu Bhakta, he can never be considered a Guru. Thus, one does not have automatic Acharya/Guru status through birth into Dharma family. Narad Panchratra explains, ‘Even if a person is born in an illustrious family of devotees, has performed many Yagnas and has deep knowledge of the Vedas, he can never be considered a Guru if he is termed an Avaishnava (against Vaishnav beliefs - religious devotion to Vishnu). Initiation by an Avaishnav will never lead one to salvation or Mukti. Therefore it is extremely important that we initiate into a worthy Sampradai, headed by a worthy Guru/Acharya.
Now Shatanand explains the greatness of Shree Krishna Mantra and therefore it’s use in the initiation ceremony. Gautamiya Tantra’s very first chapter explains, ‘Of the many Mantras, Ganapati, Shiva and Devi, Vaishnav (Vishnu) Mantras are the best. Of the many Vaishnav mantras, Shree Krishna Mantra is supreme and will derive the greatest of fruits.’
Diksha illuminates one’s knowledge and washes away delusion and uncertainty. Such is the power of Diksha explains saints. Therefore Diksha should always be Vaishnavi. Abhidhanchintamani explains: Diksha Tu Vratsangaha - ‘Diksha is the acceptance of Vrata (religious and moral vows).’
Shatanand explains that Dwijas (twice born) should all obtain Diksha. Dwijas here are Brahmins, Kshatriyas and Vaishyas as they are all ‘twice-born’, once through birth (via their mother) and secondly through the acceptance of Yagnopavit (sacred thread) via their Guru.
Now Shatanand explains in detail what Diksha is and what it entails. Firstly, it is devotion for God; ‘Those who develop Bhakti Yoga for Vasudeva Narayan find no other better path for salvation.’ ‘Brahma, pondering over the Vedas three times, came to the conclusion that there is no other better path than that of Bhakti.’
All have the right to Bhakti of God and all should do so, as it is one’s duty to do so. Padma Purana’s Uttar Khanda explains, ‘Without Diksha everything is useless. Those without Diksha face death and are reborn as an animal.’ ‘Those who obtain Vaishnavi Diksha and devote themselves to Vishnu are satiated. Others without Diksha just burden the Earth.’
Brahmins alike should devote themselves to Shree Krishna. Seeing the Gopis devotion for Shree Krishna, they said in the Bhagwat, ‘Shame on us, our knowledge, our birth, our vows, our dynasty and our action, because we have lived away from Paramatma. These women do not have the family heritage of a Dwija, they have lived without a Guru, they do not have penance, nor knowledge of the soul, they do not possess purity and do not have merit of action, however they do possess unswerving devotion for Yogeshwar Paramatma Shree Krishna. We (Brahmins) possess all of the above qualities, yet are devoid of such Bhakti for God. Even a low born Shudra or sinful person/Chandal with such Bhakti is superior than a Brahmin devoid of Bhakti as such a Chandal is able to purify his whole family.’ Therefore all should derive Diksha into the Bhakti for Shree Krishna. Yuktamevoktamityalam Vistarera - What more needs to be said?
To clarify, Diksha or initiation is of two types. First Samanya Diksha - ordinary, which is given to all Satsangis. All should receive this Diksha by their respective Acharya. At such time the Acharya will give the Shree Krishna Ashtakshar (Guru) Mantra - Shree Krushnam Tvam Gatirmama, which should be chanted daily to signify one’s devotion and service to God and your allegiance to a Guru. During the initiation ceremony the Acharya will place around your neck a double Kanthi (rosary beads) and mark your forehead.
Secondly, Bhagwati Diksha is given to those who wish to live a life of sainthood. It is for those who have unswerving faith and dedication for God and who are willing to follow the path of renunciation where they renounce all worldly pleasures and attachments to singularly serve the Lord and his Satsang. The Mantra - Brahmaham Krushna Daasoasmi is given to such aspirants.
Diksha is very important as already mentioned. It is a mark of belonging to a sect or Sampradai. It shows faith, dedication and allegiance for one Guru and devotion to God. It is something that is often taken lightly but all should realise its significance and should act in accordance with the Acharya’s and Sat-Shastra’s commandments once initiated.
Now, Praaptaustulsimalike Gale - One should wear a Tulsi Mala around one’s neck. It should be a double Kanthi to signify Jugal Upaasna or the Bhakta-Bhagwan relationship. A Mala made from Tulsi is used, as it is sacred in all ranks of Hinduism for it’s purity and auspiciousness. Shatanand explains that Vaishnavas should specifically make sure that they wear the Mala to show their love and affection for God - Vaishavena Visheshera Bhagvatpritivardvani.
Padma Purana explains the consequence of not wearing a Mala, ‘Such persons are consumed by fire and fall to the Hells.’ Even the Vedas command the wearing of Kanthi - ‘One should, like Yagnopavit wear a Tulsi Mala always.’ Padma Purana explains the consequence of not wearing the Kanthi:
Na Cha Yasya Pashoha Karashte Tulsimalika Bhavet |
Tasyanam Maissasham Jalam Cha Madirasaman ||
‘The food and water of those who do not wear a Tulsi rosary is considered as meat and liquor.’
The Tulsi Mala should be worn always and never taken off for any reason. In some instances it is forbidden to wear the Mala during eating, sleeping and answering the call of nature, but Shatanand explains that this is for Malas which have not been offered to Shree Vishnu. Padma Purana explains, ‘During Pooja, Dhyaana (meditation), Sandhya (morning rituals) and during all daily activities, the Tulsi Mala should be worn. The Lord adores those who do.’ The same Shastra also explains that the Mala should not be renounced even when answering the call of nature as, ‘By so doing the Mala does not become impure for it is Brahmrupirni - the form of God,’ explains the Garuda Purana.
Also, ‘One should not wear a Mala which is made out of unfragranced wood or plants except for Gold.’ Now Shatanand explains the significance of a double rosary: Radhakrushnavya Jugalsvarupopas - thus it personifies the Jugal or twin devotion for Radha and Krishna. It shows the bond between Radha and Krishna, of Bhakta and Bhagwan, Swami and Sevak or Jiva and Shiva. The Mantra chanted when adorning the Tulsi Mala is given in Vishnu Purana:
Tulsikashtasambhutemale Vishnujanapriye |
Bibharmi Tvamaham Karashte Kuru Mam Krushnavallabham ||
‘O rosary made of Tulsi, which is adored by all Vaishnavas! I place thee around my neck. Grant that I be fond of Krishna as I wear thee.’
The Kanthi is indeed another sign of initiation into a Sampradai. During the initiation ceremony the Acharya will place a Kanthi around one’s neck, thus making the aspirant a fully-fledged Bhakta.
Note that Diksha and wearing a Kanthi doesn’t mean that a person is a true Bhakta. We have to prove our worthiness. Such things merely are a step towards Bhakta Bhava as they allow one to become a repository for Punya through pious acts. Indeed those that do not adorn such signs are not worthy of any benefits of such action. Together with Diksha, we must obey the commandments given by the Acharya to follow the path of Bhakti, never to renounce Dharma and to observe always the ‘Panchavratamaan’ - the five eternal vows of abstinence of liquor, flesh, thieving, adultery, and intoxicants.
The Kanthi is in itself a destroyer of sin. It is said that the Yama Dootas (sevants of the God of Death) do not even come close to those who wear a Kanthi. It is considered so great that it is forbidden to eat or drink without the Tulsi Mala as to do so would be to partake in flesh and liquor.
Many site the analogy of a dog without a dog collar. Such a dog is considered a stray and without an owner. Such dogs are rounded up by dogcatchers, locked up and eventually put to death. In the same way, a person without a Kanthi is a stray, who will inevitably be rounded up by the Yama Dootas, and sent to Hell where they will be subject to torture for their sinful acts. Indeed by simply wearing a Kanthi, a person absorbs the pious qualities of the Kanthi which causes a person to act in a more righteous way. The Mala and Tilak also act as limitations to prevent a person from acting sinfully. For example, once adorning the Kanthi, a Satsangi should think to himself that he is a Bhakta and so should not eat anything contrary to our Vedic teachings, thus nothing inedible should be passed through the Kanthi which is worn around the neck etc.
Finally let us consider in detail the Tilak: Dharye Nityam Chordhvapundram Lalatadau Dvijatibhiha - one is to daily mark the forehead and other parts of the body (both arms and chest) with the Urdvapundra Tilak (an erect marking). Shatanand explains that those who do not mark their body in this way have no rights to the fruits of their actions. Nirnyasindhu of Bruhannaradiya Purana explains, ‘Yagnas (sacrifices), Dana (donations), Japa (praise), Homa (offerings), Svadhyaya (Vedic study) and Shraadh (offerings to dead ancestors) all bear no fruits, if performed without the Urdvapundra marking.’
Padma Purana explains, ‘Those who wear the Urdvapundra and perform Shraadh ceremony receive the fruits of performing ten million such Shraadh ceremonies over millions of years gone by.’
Here Shatanand explains that the Urdvapundra is accepted as the best. He explains that other markings such as Tripundra can be somewhat frightening. Vrudh Parashara writes, ‘The Urdva should be worn but not the Tripundra as the ancestors become uneasy by the sight of it.’
Brahman Purana explains:
Urdhvapundram Dwijaha Kuryat Kshatriyastu Tripundrakam |
Ardhachandram Tu Vaishyanam Vartulam Shudrajatishu ||
‘Brahmins should wear the Urdvapundra, Kshatriyas the Tripundra, Vaishyas the Ardhachandra and Shudras, a circular Tilak.’
Thus a Tilak should be worn by all. Due to the greatness of Urdvapundra, Padmotar Khanda explains, ‘The Urdhvapundra is not prohibited for anybody and so even Vishnu devotees who are Kshatriya should wear the Urdhvapundra.’ In this manner, all Vaishnavas regardless of caste have a right to wear the Urdhvapundra. However, Shatanand explains that devotees of Lord Shiva should mark the Tripundra on their forehead with white ash. Thus by no means should a devotee of Shiva abandon their Tripundra.
Lord Swaminarayan says, ‘Lalatadau’ - thus implying that the forehead and others (i.e. arms and chest) should be marked. Brahmcharis should additionally mark their neck.
Urdhvapundra Dharanvada explains: Urdvapundradharanadikam Vaishnavanamsadharanalingam - ‘The Urdvapundra and others are the prominent signs of a Vishnu Bhakta.’ Therefore all should wear such signs and never be afraid to show their devotion to God. It is written, ‘Urdvapundra Tilak, Tulsi Mala and worship of Shaligraam are the signs of a true Vaishnav.’
It is necessary to clarify exactly what an Urdvapundra Tilak is and what it represents. It is, like the Tulsi Mala, a sign of Vishnu Bhakti. It is the very form or ‘foot print’ of God. It also is ‘Jugal Upaasna’ representing both Radha and Krishna or Laxmi and Narayan. By wearing the mark we are advertising out faith and devotion in the Lord and also as it is his ‘foot print’ on the forehead, it shows that we are eternally his servant.
The Tilak mark is to be worn by all and not exclusively for followers of Lord Swaminarayan. It should be worn daily and in all four parts of the body during Pooja Vidhi. The Tilak mark which is U-shaped made from Gopichandan shall be made on the forehead whilst chanting the Mantra Ohm Namah Vasudevaiya. Then the centre of the chest shall be marked whilst chanting Ohm Namah Shankarshanaiya, the right arm whilst saying Ohm Namah Pradyumnaiya and finally the right arm whilst saying Ohm Namah Annirudhaiya. After which the Kum-Kum Chandlo should be marked in the centre of the Tilak on the forehead by chanting Ohm Shree Laxmine Namah.
These markings serve a double purpose in that the forehead mark also provides a basis for development of the mind and intellect. It purifies the mind and brings strength of intellect. The mark on the chest brings health and vitality. The marks on the arms save oneself from acting unscrupulously as sins are often committed by one’s hands. Hence purity of action is derived. The Mantras above represent the various aspects of Godhead, by chanting them we are invoking all such forms to reside within us.
The Tilak-Chandlo and double Kanthi are the essence of true Vaishnavism. They are the essence of Jugal Upasna of Bhakta and Bhagwan. They represent the bond between God and oneself. To renounce either would be to renounce the bond between God and oneself and for such reason it is important that these Vaishnav signs are continued and not renounced through fear, criticism or any other supposed obstacle.
I have recently observed what I feel to be bad practices. The first is with regard to some of the Kanthis I have seen. People have begun to accessorise the Kanthi as if it is a fashion accessory. Many wear only a single Kanthi like a ‘choker’, whilst others wear a three stringed Kanthi which is platted together. These may look very good but are contradictory to our Vedic teachings. Indeed any aim to make the Kanthi somehow decorative is usually incorrect.
Another style is to mount the Kanthi on Gold. This may be arguably correct as the use of Gold has been ordained but I feel that it somehow takes away the humbleness and simplicity of a Kanthi. Often they look like a fashionable necklace rather than a Kanthi anyway. I really do feel that the traditional double Kanthi is unique and looks much better than any of these gimmicks to make it fashionable anyway.
The second fashion accessory is the Chandlo. This is particularly the case for women who use ‘stick-on’ Chandlas. They come in many different shapes, sizes, designs and colours to match their dress.
Our Shastras give precise instructions to how these markings should look and what they should be made with. Indeed I feel that to call them ‘Chandlo’ would be wrong. I do not mean to attack women in any way but I felt it necessary to clarify this point, as it is desirable to confirm to the teachings of our Shastras and Rishis. In the true sense, the Chandlo should be made with Kum-Kum and nothing else.
These markings of God - the visible signs of a devotee of God are significant and important and so it is the duty of all to raise themselves beyond all obstacles, and adorn these signs. Not only is it dutiful but there is great benefit in doing so. One can almost feel the presence of the Lord when one wears such markings. It seems to me that a forehead without a Tilak is somewhat dim. It gives no lustre to a face, whereas those with a Tilak look so much livelier. It brings beauty to a face. It complements a forehead so well. It seems as though the forehead was designed in this way so that it could be used to adorn this great sign of God.
Shatanand now elaborates further upon the Tilak Chandlo: