Questions:

1) From where can one have Brahma Sambhandh diksha?
2) At what age can one have a Brahma Sambhandh Diksha?

Answer:

In the Sampradaya, there are two rites generally performed, ‘Sharanamantropdesh’ and ‘Aatmanivedan’. The first gives recognition as Vaishnav and second makes one ‘Adhikari’ (Eligibility) in the Seva Marg (Service of Lord Shri Krishna). The first initiation is given by a descendant of Vallabhacharya by repetition of the mantra ‘Shri Krishnaha Sharanam Mama’ in ears of the child and then putting the Tulsikanthi on his neck. The performance of the second initiation is also generally through a descendant of Vallabhacharya. Fourth son of Shri Vitthalnathji i.e. Shri Gokulnathji says in his commentary on Siddhaantrahasya “Brahmasambhandhkaranam naama etanmaargiyaaachaaryadwaaraa Bhagavannivedanam” means Brahmasambandh is a nivedan to Lord Shri Krishna through a descendant of Vallabhacharya. In both the initiations, age is not to be considered. It is an accepted belief in the Sampradaya that Vallabhacharya alone and after Him His two sons Shri Gopinathji and Shri Vitthalnathji alone are the ‘Acharyaas’. And all His descendants, however illustrious, have never claimed anything further than being recognized as ‘Guru-Dwaar’. Thus, the initiation is believed to be done by Vallabhacharya Himself through the instrumentality of His agnate descendants. The surrender is to Lord Shri Krishna in the first initiation, while the dedication is to Lord Shri Krishna in the second initiation. The dedication to Lord Shri Krishna alone and this can be done through Vallabhacharya alone, who is considered present (in spirit) at the initiation. His descendants are all ‘Guru-Dwaar’. Thus ‘Brahmasambandh’ referred to in the present work is to take a vow, in the presence of Acharya or his descendants, that whatever is comprised in ‘Aham'(Self-conceit) and ‘Mama(Mine)’ of one is dedicated to God Lord Shri Krishna, and that he is His ‘Daasa(Servant/Slave)’. Shri Acharyaji also specifies the qualities of such Guru in ‘Sarvaniryan Nibandh’ as ‘Krishnaseva param vikshya dambhadi rahitam naram Shraa Bhagawat tatvagyam bhajet jigyasuradarat’ means that a Guru who believes himself in divines of Lord’s devotional practice(Bhagwat Seva) and follows Krishna Seva in his own dwelling place, with his own wealth, body, mind and family members without any objectives like desires, grid, honor, money, livelihood etc. and possesses the knowledge of the theme of Shri Bhagwat as explained by Shri Acharyaji in his own granthas ‘Nibandh’ and ‘Subodhini’ and does not make an instrument of livelihood or any other purpose to Shrimad Bhagwat Katha even if at the time of fear of one’s life.
Thus He should preach & follow the principle & practice of Shri Krishna Worship according to sayings of Shri Acharyaji, is the right person/Guru to follow respectfully by the devotee. Furthermore, Shri Acharyaji advises as ‘Tad-abhave swayam waapi moortim kritwaa hareh kwachit, paricharyam sadaa kuryate tatroopam tara cha sthitam’ means if a Guru with above mentioned characteristics is not available them in today’s time, a devotee should establish ‘Gurudom(Gurutava)’ in Shri Vallabhacharyaji himself and venture for Shri Krishna worship. In such a circumstance where descendants of Shri Vallabh does not possesses the above virtues, Shri Harirayji Mahaprabhu says that one should insist to take diksha only from those descendants of Shri Vallabh who preaches per the principles of Shri Vallabhacharyaji only and whose mind has not been polluted due to bad company or any other worldly affairs. Here these preaching of Shri Vallabhacharyas only are considered like a Guru. Putting together these statements we can easily understand how the idea of Shri Madhavacharya’s presence was always considered necessary at the time of initiation. Vallabh’s descendants even to this day initiate their pupils not in their own name and responsibility, but in the name and responsibility of Shri Vallabh. At what age can one have a Brahmasambandh Diksha. Age is not to be considered as a criterion for these two diksha i.e. Nam and Nivedan Diksha. The necessary qualification of the initiated is ‘Bhagavat-Kripa’, which can be inferred from one’s inclination towards the Bhagavan-Marg. Thus the ‘Kripa-yukta’ soul must dedicate his everything to Lord Krishna through Shrimad Acharya, and proclaim himself as the ‘Daas’ of Krishna. As such all souls are the fraction of super spirit and so all of them are his natural follower, still all souls are not able to offer devotion /service to Lord. Only those who are selected by him as divine souls, are able to follow a divine path, not all as explained in Bhagwat Geeta, by Lord as “Dvoubhutasargo Lokesmin daiv aasur evacha”. Amongst these divine souls, the selected ones by God in the path of devotion, only can offer devotional Seva. That is why Shri Acharayaji states in ‘Pushti-Prawah-Maryada’ as ‘BhaktimaargasyaKathanaat Pushtirastiiti Nischaya’ means from the scriptural teaching of the path of devotion which is not caused by desire for achieving any of the worldly rewards like money, fame, comforts or other-worldly rewards like heavenly pleasure but it is an unconditional love for God, then it is a certain that there is grace. Thus, it established that Pushti Sect is different from another divine sect. Therefore, we can say that anybody can be admitted in to Pushti Sect but not everybody. Shri Acharyaji clarifies this aspect in ‘Sarvaniryana Nibandh’ as ‘Param atra na sarveshaam Phalmukhadhikaar, Kintu yeshu Bhagawat kripa, Kripaa Parigyaanam cha maargruchyaa Nishchiyate’ means why everybody is not following Pushti Bhakti Marg because those who are graced by God, only can perform Lord’s Bhakti/devotion and the interest/liking in Pushti Bhakti marg in any soul, is the parameter to identify the grace showered on that soul by Lord. So, without God’s grace, interest cannot be developed in Pushti Bhakti Marg. In this path a person’s liking and his loyalty is judged by his outside appearance like dresses, languages, behavior etc. That means, anybody who is always found sporting Tilak, Tulsi necklace and wearing dress of Pushti Bhakta, speaking only absolute refuge in Shri Krishna with total love and affection, singing the divine songs in private and in a company, having liking for Seva in privacy and behaves per doctrines of Pushti Bhakti Marg, can be safely accepted as a person with liking in Pushti Bhakti path. So only those who has liking for Pushti Bhakti and wishes to serve Shri Krishna, should approach the right teacher of the sect and get himself initiated in the sect after taking two Dikshas (Nam and Nivedan) i.e. one to get admission (to surrender oneself to God) and second (to dedicate fully to God) to perform Krishna Seva. Thus, after initiation one has to follow rules and regulations otherwise he is stripped off from the benefits/eligibility derived from these dikhshas. Thus, per the tenets of Shri Vallabhacharyaji, if Guru gives these two dikshas to a person without checking his liking and preparedness, in terms of accepting Shri Krishna as his refuge and willingness to serve God as Shri Krishna in his own house with total dedication, then such an act destroys Guru himself as per a commentary of Shri Purushottamji in ‘Jalabhed’ Granth of Shri Acharyaji. In the same way, if a person takes these dikshas without faith on it in terms of taking refuge of Lord Krishna alone and serve God in his house, he is stripped off from all the benefits/eligibility derived from these dikshas.

Source: http://pushtimarg.net