Religious hierarchies
By Kalimaji
As we all know, our master Prabhuji, although a hermit since 2011, has received, throughout his life the orders of brāhmaṇa, sannyāsī, guru, and avadhūta within the framework of the Sanātana Dharma tradition (Hinduism).
Across the world’s religious traditions, hierarchical structures can be identified that assign specific roles to those devoted to religious life. These hierarchies function as mediators between the human and the divine, ensuring the continuity of sacred practices, the preservation of teachings, and the spiritual guidance of communities. While doctrines and cultural contexts vary significantly among religions, parallels can be drawn between the orders of brāhmaṇa, sannyāsī, and avadhūta in Hinduism; the priestly and monastic orders in Christianity; the rabbinate in Judaism; the religious hierarchies of Islam; and the monastic communities of Buddhism. These religious figures share the responsibility of guiding believers in their pursuit of transcendence and the ultimate meaning of existence.
In Hinduism, also known as Sanātana Dharma, the brāhmaṇa occupies a central role as a member of the priestly caste, responsible for Vedic rituals and the preservation of scriptures. This role is comparable to that of the Christian priest, particularly in their sacramental function as a mediator between the human and the divine. Both the brāhmaṇa and the Christian priest play an essential role in the rites that structure communities’ relationship with the sacred. Similarly, the rabbi in Judaism assumes a position of spiritual leadership and authority in the interpretation of scriptures, such as the Torah and the Talmud. Although the rabbi does not act as a sacramental mediator, like the brāhmaṇa or the Christian priest, their role in guiding adherence to divine law and ethical living establishes a clear parallel in terms of spiritual responsibility.
The sannyāsī in Hinduism represents the ideal of complete renunciation of material attachments and exclusive dedication to the pursuit of the Absolute. This figure has a functional equivalent in the Christian monk, who, through vows of poverty, chastity, and obedience, consecrates their life to God and renounces the material world. Similarly, in Buddhism, monks and nuns who are part of the saṅgha adopt a life of detachment dedicated to meditation, the study of the Dharma, and ethical discipline, with the goal of attaining nirvāṇa. In all these traditions, renunciation is seen as a path to liberation and a means of approaching ultimate reality, uniting these figures in their shared purpose of transcending the distractions of worldly life.
The avadhūta, in contrast, embodies the most radical renunciation within Hinduism. This order is distinguished by its emphasis on the direct experience of unity with the divine, leading to complete independence from conventional social and religious norms. Although there is no exact equivalent in other religions, the avadhūta can be compared to Christian or Islamic mystics. In Sufism, for example, the walī, or “friends of God,” are venerated for their closeness to the divine and their transcendence of worldly concerns. Similarly, certain Christian saints, such as the stylites or hermits, display a detachment akin to that of the avadhūta, living in austerity and dedicating themselves exclusively to contemplation and union with God.
In Islam, religious hierarchies, though less centralized than in other traditions, include figures such as the ʿulamāʾ, imāms, and shaykhs. The ʿulamāʾ, as interpreters of Islamic law (sharīʿa), and imāms, as leaders of prayer, fulfill functions comparable to those of the brāhmaṇa and the rabbi, guiding the community in observing religious principles. Sufi shaykhs, masters in the mystical path of Islam, resemble Hindu gurus or Buddhist spiritual masters in guiding their disciples on a path of self-knowledge and transcendental realization.
Buddhism organizes its religious life around the saṅgha, the monastic community that strictly adheres to the rules established by the Buddha. Buddhist monks and nuns dedicate their lives to meditation, teaching the Dharma, and serving the community, performing a role similar to that of the Hindu sannyāsī or the Christian monastic. Furthermore, in Tibetan Buddhism, the figure of the lama introduces an additional hierarchical element, akin to that of Christian bishops or rabbis of greater authority in Judaism, as they act as spiritual guides and leaders in scriptural interpretation.
In the context of the Sanātana Dharma (Hinduism) religious tradition, Prabhuji was ordained as a Brahmin in 1991 by H.H. Swami Kīrtanānanda, obtaining the designation of Hindu “religious minister”. Later, in 1993, he received the monastic ordination of sannyāsa from H.H. Kīrtanānanda Swami, H.H. Swami Jyotirmayananda, H.H. Paramadvaiti Mahārāja and H.D.G. Bhaktikavi Atulānanda Āchārya Swami Mahārāja. In 2011, he was initiated into the order of avadhūta through the Avadhūta Dīkṣā rite, a ceremony performed directly by H.D.G. Avadhūta Śrī Brahmānanda Bābājī Mahārāja. With the approval and blessing of his guru, Prabhuji adopted the path of the bhajanānandī and withdrew from social life to devote himself to a contemplative existence in seclusion. Since then, he has led a hermit’s life as a Hindu religious ascetic with independent Christian-Marian devotional affinities.
The title of Bhaktivedanta was conferred on him by H.H. B.A. Paramadvaiti Maharaja, founder of the Vrinda mission, while the title of Yogācārya was conferred on him by H.H. Swami Viṣṇu Devānanda, founder of the Sivananda Ashram. This recognition was also endorsed by prestigious institutions such as the Paramanand Institute of Yoga Sciences and Research in Indore, India; the International Yoga Federation; the Indian Association of Yoga; and the Shri Shankarananda Yogashram in Mysore, India.