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The effect of proclaiming Brahmacāri Govardhandās as the last person capable of experiencing samyak darśana was to stop a guru lineage originating with śrīmad in its tracks. Agās may have brought guru lineage originating with Srimad to an end, but by publishing śrīmad's writings it created an opening for independent gurus who connect with śrīmad through his teachings. This is vital to the momentum of the movement, but also means that aspirants do not have the guarantee of guru lineage, they have to rely on their discretion to assess the religious authenticity of a guru. For some, recognition and commitment is instant, but for many there is a lengthy period of assessment before an aspirant becomes a disciple of a guru.
Independent gurus sometimes instigate their own lineage. For example Lādakcand Vorã (1903-1997), founder of the dedicated āśram at Sāylā in Gujarāt called Rāj Saubhāg Satsang Mandal, nominated not only his successors, but also their successors. By the time of his death Lādakcand had disciples in India, Kenya, Britain and the USA. His community of followers believe that he enabled some of his disciples to achieve samyak darśana. Prior to his death he appointed two disciples (Nalin Kothārī and Sadguņa Šāh), who he recognised as self-realised, as his successors. These two are now the spiritual heads of Sāylā āśram. Ladakcand Vorā also appointed Nalin Kothārī and Sadguṇa Säh's successors and so the community at Sãylā has its guru lineage preserved through the culture of nominating immediate and future successors. This custom protects the guru lineage for generations to come.
Dr Rakeś Jhaverī, now in his mid-thirties, is a guru based in Mumbai who has a following of several thousand disciples in India and abroad. I asked him how he had become a guru. He described a gradual process to me, a process during which he did not promote himself in the role of a guru. People were attracted to him because of the religious qualities he displayed. This was confirmed by Dr Jhaveri's long-term disciples. Since childhood he had shown profound religious insight and intellectual precocity. By 1978 a small group had gathered to listen to Dr Jhaveri's religious discourses and to perform bhakti towards Śrīmad. The group continued to grow in number and by
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