Tattva-viveka
Sri Guru Parampara
Babhru Das - April 6, 2008 1:24 am
Let's get started by examining the Introduction. This gives the reader some background, reveals the book's purpose, and give us a look at the author's attitude toward the subject.
Gaudiya Vaisnavism in the West is indebted to Srila Bhaktivinoda Thakura both for its practice and the considerable interest it has awakened in academia. The thakura has been dubbed the “Pioneer of Gaudiya Vaisnavism in the West.” If this epithet is justifiable, it is for the theoretical underpinnings, the inspiration and the orientation he gave to the religious movement founded by Sri Caitanya, which made it possible for it to reach out to the rest of the world. Those who followed him in his missionary zeal dedicated themselves to his dream, a dream in which he envisioned people from all nations embracing one another in the name of Sri Caitanya, flooding the world with Vraja bhakti. After his departure from this world, these dedicated souls formed missions that enjoyed considerable success ministering to Western civilization. The father of such missions was Bhaktivinoda’s son, Bimala Prasada, later known as Bhakti-siddhanta Saraswati thakura. Bhaktisiddhanta saw Bhakti-vinoda thakura as an eternally liberated associate of Sri Caitanya, the Seventh Goswami. He conceived of himself as Bhaktivinoda-parivara, or heir to Bhaktivinoda’s teachings, and taught his followers to also identify themselves as such.
The conviction that Bhaktisiddhanta inherited the legacy of a worldwide preaching mission from his father is not a point of contention.(1) However, since Bhaktisiddhanta’s own mission, the Gaudiya Matha, and ISKCON, its more well-known offspring in the West, have placed such a priority on evangelism, a number of scholars and practitioners have been led to believe that these movements lack the internal spiritual culture which is identified with the religion of the Gosvamis and, indeed, that of Srila Bhaktivinoda thakura. Some have pointed to the tradition maintained by Bhaktivinoda thakura’s youngest son, Lalita Prasada thakura, as being more true to his father’s inner life. Bhaktisiddhanta Saraswati thakura would no doubt have been the first to disagree with this assessment. In his estimation it was not possible to separate Bhaktivinoda’s outreach from the depths of his inner realization.
In some respects, Bhaktisiddhanta Saraswati thakura’s preaching went against the current of Gaudiya Vaisnavism’s existing orthodoxy. When he began his mission under the direction of Bhaktivinoda thakura, he was one soul standing up against what he considered to be an enormous edifice of religious misconception. His mission, as he envisioned it, involved declaring an all-out “war against maya.” His critique of the Gaudiya Vaisnava spiritual heritage focused primarily on its approach to the esoteric pratice of raganuga sadhana, practices which Bhaktivinoda thakura himself engaged in and wrote about, but which Bhaktisiddhanta did not incorporate into his own mission. His protest was expressed in a novel approach to the concept of disciplic succession.
The basis of all criticism levied at Bhaktisiddhanta and his gosthi by other Gaudiya Vaisnava sects, the Radha-kunda babajis as well as the followers of Lalita Prasada thakura, is that when Bhaktisiddhanta rejected Bhaktivinoda’s initiating guru, Bipin Bihari Goswami (which indeed did not appear to sit well with Bhaktivinoda), he also rejected the tradition’s stress on the diksa-guru-parampara. Indeed, Bhaktisiddhanta did not teach his followers to worship the diksa guru of Gaura Kisora Dasa Babaji, who from a diksa perspective was his parama-guru. Babajis of Radha-kunda thus fault him for Vaisnava aparadha, as did Lalita Prasada for this and his rejection of Bipin Bihari Goswami.
All opposition to Bhaktisiddhanta contends that he did not receive siddha-pranali initiation to the esoteric worship of Radha and Krsna from either Bhaktivinoda or Gaura Kisora. Some critics go so far as to question whether he was initiated at all.(2) Such criticism was given considerable credibility when two of the thakura’s foremost learned disciples, Ananta Vasudeva and Sundarananda Vidyavinoda, defected from his lineage and wrote books criticizing a number of his policies several years after he left the world. In doing so, however, they never mentioned his name, perhaps considering that his mission, though inherently flawed, was of noble intent and thus wished to avoid any personal criticism of him. Subsequently, other learned devotees with knowledge of Bengali and Sanskrit and an apparent interest if not eagerness to attain Vraja bhakti, have followed them in their desire to tread the path of raganuga sadhana. Such devotees have rejected their diksa from the line of Saraswati thakura and have received siddha-pranali diksa from other lineages.
On the other hand, Bhaktisiddhanta Saraswati thakura is accepted as a siddha-mahatma by even the followers of Carana dasa Babaji and others, whose practices he called into question. Bhaktivinoda thakura entrusted him with his preaching mission and the charge of the Sri Caitanya janma-sthana. From being a lone soul standing up to critique his own tradition, he amassed a sizable following in India, where he established sixty-four Mathas, and his disciples brought Gaudiya Vaisnavism to every town and village the world over. It is hard to imagine that such a person was at the same time an offender to saintly persons (Vaisnava aparadhi), not properly initiated, or in any way lacking in terms of providing a venue for his followers to attain Vraja bhakti.
It may be worth pointing out that many followers of Sri Caitanya left the so-called orthodoxy of Gaudiya Vaisnavism to join Bhaktisiddhanta, while only a handful left his fold. Amongst those who did, fewer still continued the practices of raganuga sadhana, and the majority of them gave up any kind of sadhana. On the other hand, there are a number of success stories amongst the followers of Bhaktisiddhanta in terms of their ability to preach and propagate, an ability that is arguably an indicator of inner attainment. Indeed, Krsnadasa Kaviraja Goswami informs that without krsna sakti (3), no one can successfully propagate Sri Caitanya’s religion.(4)
In this article, I wish to examine the sensitive issue of Bhaktisiddhanta Saraswati thakura’s critique of prevalent practices in the sampradaya and his analysis of the modalities of raganuga sadhana. I intend to investigate a number of questions: What was Bhaktisiddhanta Saraswati thakura’s criticism of siddha-pranali diksa? Why did he not institute it in his mission? Is it possible for his followers to attain Vraja bhakti without this initiation? And what is the guru parampara of Srila Bhaktisiddhanta Saraswati thakura? While he may have criticized others justly, did he throw the baby out with the bath water when he abandoned the siddha-pranali diksa?
I offer this article as food for thought and with openness to information that I may not be aware of that might alter its conclusions, as the history of events surrounding the thakura’s preaching and interaction with dominant members of mainstream Gaudiya Vaisnavism of the time has not been objectively documented to the satisfaction of all parties. I write in the spirit of serving my guru-pranali, the lineage of spiritual preceptors that have most influenced my spiritual life, and not with a view to criticize unduly any particular individual. I write as well with a view to bring to the attention of scholars that which the followers of Bhaktisiddhanta understand to be their connection to raganuga-sadhana, and to address the present-day followers of Bhaktisiddhanta, and ISKCON in particular, in terms of what he expected of them. In doing so, I focus on the two aspects of the Gaudiya tradition that Bhaktisiddhanta sought to adjust: its guru parampara and siddha-pranali-diksa.
Atmananda Dasa - April 6, 2008 2:15 pm
The basis of all criticism levied at Bhaktisiddhanta and his gosthi by other Gaudiya Vaisnava sects, the Radha-kunda babajis as well as the followers of Lalita Prasada thakura, is that when Bhaktisiddhanta rejected Bhaktivinoda’s initiating guru, Bipin Bihari Goswami (which indeed did not appear to sit well with Bhaktivinoda), he also rejected the tradition’s stress on the diksa-guru-parampara. Indeed, Bhaktisiddhanta did not teach his followers to worship the diksa guru of Gaura Kisora Dasa Babaji, who from a diksa perspective was his parama-guru. Babajis of Radha-kunda thus fault him for Vaisnava aparadha, as did Lalita Prasada for this and his rejection of Bipin Bihari Goswami.
On the other hand, Bhaktisiddhanta Saraswati thakura is accepted as a siddha-mahatma by even the followers of Carana dasa Babaji and others, whose practices he called into question. Bhaktivinoda thakura entrusted him with his preaching mission and the charge of the Sri Caitanya janma-sthana. From being a lone soul standing up to critique his own tradition, he amassed a sizable following in India, where he established sixty-four Mathas, and his disciples brought Gaudiya Vaisnavism to every town and village the world over. It is hard to imagine that such a person was at the same time an offender to saintly persons (Vaisnava aparadhi), not properly initiated, or in any way lacking in terms of providing a venue for his followers to attain Vraja bhakti.
Unfortunately, I am not so well aquainted with this history.
Can you elaborate on these points (in bold above) and direct me where I might find an appropriate history in this regard?
Syamasundara - April 6, 2008 6:08 pm
Wow, I read and proofread that book, but it still feels like I've discovered a gold mine.
GM should be commended for his research work and solid knowledge
Madan Gopal Das - April 6, 2008 7:16 pm
Unfortunately, I am not so well aquainted with this history.Can you elaborate on these points (in bold above) and direct me where I might find an appropriate history in this regard?
There are several sources to acquaint yourself with this controversial history, from various points of view. Basically the history of lineage after BVT is explained in one way by followers of BSST (bhagavata or sometimes siksa parampara) in the writings of BR Sridhar Maharaj, BG Narasingha Maharaja, B.V. Narayan Maharaj and others; and lineage is described in another way by followers of Lalita Prasad (Pancaratrika or lineage by birth) - Jagadananda das, Sukavak's BVT bio (kind of), Nitai (Neal Delmonico), etc. I can give you references if you wish to read up on this. A good source for some of this are the footnotes at the end of GM's book. I'm sure we'll get to some of this history as the discussion of the book goes on.
I found the strongest arguments were to be found coming from Guru Maharaj in this book and the bhagavata parampara advocates elsewhere. The accomplishments and incredible spiritual power of BSST demonstrate how the descent of parampara is so obviously living on and is not limited by succession of bodies; as if divine descent can be controlled, monopolized and marketed.
Madan Gopal Das - April 6, 2008 7:32 pm
Can you elaborate on these points (in bold above) and direct me where I might find an appropriate history in this regard?
BVT letter to BSST regarding the continuation of preaching mission and promotion of Sri Caitanya janma-sthana:
Saraswati!People of this world who are proud of their own aristocratic birth cannot attain real aristocracy. Therefore they attack the pure Vaishnavas, saying, 'They have taken birth in low-class families because of their sins.' Thus they commit offenses. The solution to the problem is to establish the order of daiva-varnasrama-dharma - something you have started doing; you should know that to be the real service to the Vaishnavas. Because pure devotional conclusions are not being preached, all kinds of superstitions and bad concepts are being called devotion by such pseudo-sampradayas as sahajiya and atibari. Please always crush these anti-devotional concepts by preaching pure devotional conclusions and by setting an example through your personal conduct.
Please make great effort so you can start parikram of Sridham Navadwip as soon as possible. It is by those actions that everyone in this world will receive Krishna-bhakti. Please try very hard to make sure that the service to Sri Mayapur will become a permanent thing and will become brighter and brighter every day. The real service to Sri Mayapur can be done by acquiring printing presses, distributing devotional books, and sankirtan - preaching. Please do not neglect to serve Sri Mayapur or to preach for the sake of your own reclusive bhajan.
When I am not present any more, please take care to serve Sri Mayapur Dham which is so dear to you. This is my special instruction to you. People who are like animals can never attain devotion; therefore never take their suggestions. But do not let them know this directly or indirectly.
I had a special desire to preach the significance of such books as Srimad Bhagavatam, Sat Sandarbha, and Vedanta Darshan. You have to accept that responsibility. Sri Mayapur will prosper if you establish an educational institution there. Never make any effort to collect knowledge or money for your own enjoyment. Only to serve the Lord will you collect these things. Never engage in bad association, either for money or for some self-interest."
signed Kedarnatha Datta Bhaktivinode
Madan Gopal Das - April 7, 2008 10:00 pm
Boy, this classroom sure is quiet. Did everyone go out on recess? Hey Teach! I mean Mr. Babhru sir... what is our homework? Anybody want to say something? If I'm not engaged in class I'm going to get in trouble, I just know it. ADHD ya' know... 
Babhru Das - April 8, 2008 1:19 am
Quiet, indeed. I guess that's better than spitballs, on one level. But let's have enough activity that the teacher doesn't fall asleep in front of the class.
Here's the next installment. Thanks for your suggestions in response to Atmananda's questions, Madan. I'm short on resources here (back in Alachua for a visit), so I'll wait to see what anyone else has to offer, or to ask.
I. Siddha-pranali-diksa and
the eligibility for raganuga bhakti
Though initiation is offered in what has been called the Gaudiya-Saraswata sampradaya, i.e., the Gaudiya school which follows Bhaktisiddhanta Saraswati, it does not follow the siddha-pranali system as was practiced by Bhaktisiddhanta’s contemporaries and which continues to be followed in many Gaudiya Vaisnava sects today. In the siddha-pranali system, which adds the assignation of a spiritual identity as an integral element of the initiation process, particular emphasis is placed on an unbroken diksa-guru-parampara reaching back to one of the associates of Sri Caitanya. Srila Bhaktisiddhanta Saraswati thakura radically revised the concept of initiation by not only severing with the tradition in its stress on an unbroken diksa-parampara, but by de-emphasizing the type of devotional practices which grow out of the siddha-pranali tradition. However, it should be noted that in doing so he nonetheless conceived of his own spiritual identity as a handmaiden of Radha (Nayanamani Mañjari), a realization that appears to have been awakened through divine grace and the kind of spiritual practice he advocated. (5)
Outside Bhaktisiddhanta’s line, siddha-pranali-diksa is common. It represents initiation into raganuga sadhana-bhakti. In raganuga sadhana, practitioners cultivate a particular bhava of Krsna’s eternal Vraja, externally in their practitioner identity (sadhaka-deha) as well as internally in their eternal identity (siddha-deha). (6) Thus for its practice, knowledge of one’s eternal identity is ultimately required. Siddha-pranali-diksa involves the guru’s explaining the eleven elemental constituents (ekadasa bhava) of the disciple’s eternal identity. It also involves discussion of the eternal identities of the gurus in the pranali (lineage) that form one’s particular diksa parampara. After this initiation, the disciple is taught the practice of lila-smaranam from the perspective of his own spiritual identity, a practice that when mature enables the disciple to enter the lila of Radha Krsna.
It appears that Srila Bhaktivinoda thakura himself not only accepted the authenticity of this tradition, but received it from his diksa guru, Bipin Bihari Gosvami. A diksa patra, or certificate that often accompanies this initiation, is available in the historical record. (7) Moreover, Bhaktivinoda writes in Jaiva-dharma that the siddha-pranali-diksa was brought to this world by Sri Caitanya himself. (8) He states there that this esoteric system was given to Vakresvara Pandita, who in turn gave it to Gopala Guru Gosvami. Gopala Guru gave it to Dhyanacandra Goswami. Gopala Guru and Dhyanacandra were the first to explicitly describe this type of diksa and the sadhana that accompanies it. (9) On the other hand, there is no evidence that Srila Bhakti-siddhanta Saraswati Goswami thakura received this siddha-pranali himself from his own guru, Gaura Kisora dasa babaji, or from his father, Srila Bhaktivinoda thakura.
An important question amongst even those who participate in the siddha-pranali-diksa tradition is that of eligibility or adhikara. In general terms, it is said that eagerness to pursue such a spiritual identity in Vraja, or lobha (greed), is the minimum requirement. (10) What constitutes the threshold of such eagerness, however, does not meet with universal consensus in the Gaudiya school. While some interpret greed generously, others have a more conservative understanding. Bhaktisiddhanta Saraswati was conservative in this regard, and as we shall see he can point to Jiva Goswami, the foremost philosopher of the tradition, in support of his position. “First maranam (ego death) then smaranam” might characterize his understanding. In this, Saraswati thakura is hardly alone. Many outside of his lineage agree heartily with him on this point. Indeed, Radha-Krsna Goswami’s 17th century Sadhana-dipika cites renunciation of household life as a prerequisite for entering the mysteries of mañjari-bhava.
On the other hand, those who have too liberal of an understanding of eligibility fit into a generic group that Srila Bhaktisiddhanta Saraswati Goswami thakura termed sahajiyas, based on its etymology from the word sahaja, “easy.” Though to his understanding such people took the esoteric practices too cheaply, a distinction should be drawn between these Gaudiya Vaisnavas and those whom he named Prakrta-sahajiyas, whose doctrines and practice differ considerably from those of Vaisnava orthodoxy, particularly in what the latter consider to be their immoral conduct. (11)
There is perhaps reason to trust Bhaktisiddhanta’s perception of immorality in the group of babajis at Radha-kunda. Stressing the liberal statements of Visvanatha Cakravarti thakura intended to glorify the efficacy of bhakti over that of jñana-marga, still today many babajis from Radha-kunda and other areas of Vraja maintain that the only sin a Vaisnava can commit is to offend a Vaisnava (Vaisnava aparadha), thus lending to a liberal attitude with regard to immoral conduct. Indeed, both Bhaktivinoda and Bhaktisiddhanta considered that premature contemplation of the erotic pastimes of Radha and Krsna lead inevitably to such moral lapses.
Those who are not yet perfected but are engaged in the esoteric practices of raganuga bhakti following siddha-pranali initiation consider themselves to be practicing ajata-rati raganuga sadhana, a term first appearing in Caitanya-caritamrta. (12) Ajata-rati refers to those who have not yet attained bhava (rati) bhakti. In the dominant practice of siddha-pranali-diksa today, ajata-rati raganuga sadhakas are those who have not realized their siddha-deha, but have been told about it and are expected to engage in the practice of lila-smaranam in conjunction with chanting the Hare Krsna maha mantra in japa sixty-four rounds daily. Such devotees are also expected to follow the majority of Rupa Goswami’s sixty-four limbs of regulative devotion (vaidhi bhakti) in order to give support to their practice. It is commonplace for these devotees to be given siddha-pranali-diksa before passing the stage of inner cleansing from material desire (anartha-nivrtti).
Bhaktisiddhanta did not emphasize ajata-rati raganuga sadhana. Indeed, he seems to have downplayed it altogether, or at least any attempts to practice it in conjunction with discussion of one’s spiritual identity before passing the stage of anartha-nivrtti. There is reason to believe that he imbibed this sense from Bhaktivinoda who voiced numerous cautions regarding premature discussion of one’s spiritual identity. In his Bhajana-rahasya, for example, Bhaktivinoda advises that acquaintance with one’s siddha-deha is appropriate at the stage of positive attachment to the object of devotion (asakti). He draws this understanding from Sri Caitanya’s eight-verse Siksastakam, which he sees as corresponding to the eightfold evolution of devotion from initial faith (sraddha) to love of Krsna (prema) delineated in Rupa Goswami’s Bhakti-rasamrta-sindhu. (13) Bhaktivinoda identifies the fifth verse of Siksastakam with the stage of asakti, drawing attention to the words ayi nandatanuja kinkaram, wherein Sri Caitanya first speaks of a spiritual identity. Asakti occurs after nistha and ruci. It is the final stage of sadhana-bhakti before one enters bhava bhakti. Bhaktivinoda taught, “The intelligence of one who thinks of his siddha-deha without first achieving elegibility becomes bewildered.” (14)
If there is any license for engaging in raganuga sadhana before passing the anartha-nivrtti stage, it comes from Visvanatha Cakravarti thakura. In his Raga-vartma-candrika, Visvanatha says that raganuga bhakti can be taken up by those who have not yet reached the stage of nistha. He says, “In the following section it will be shown how a raganuga bhakta goes through the stages of anartha-nivrtti, etc., after which he arrives at the stage of prema, whereupon he achieves direct attainment of his desired object.” (15)
However, in Bhakti-sara-pradarsini (16), Visvanatha tells us that in order to practice raganuga bhakti one must have attained the stage of nistha. To resolve this apparent contradiction we must place Visvanatha’s statements in relation to Jiva Goswami’s description of ajata-rati raganuga sadhana (Sri Jiva uses the term ajata-ruci). Doing so, we arrive at something that resembles Bhaktisiddhanta’s understanding.
Jiva Goswami has explained that ajata-rati raganuga bhakti can be performed in conjunction with vaidhi bhakti by adding those elements of raganuga sadhana to one’s practice that one is capable of engaging in (yatha-yogyam). (17) Capability here refers to the extent of one’s eager longing to follow in the footsteps of Krsna’s eternal associates in Vraja. As such longing increases through association with advanced devotees and reading descriptions of the loving relationships between Krsna and his gopa/gopis in eternal Vraja, revelation gives rise to nistha and then taste (ruci) for a particular bhava, which forms the basis of one’s spiritual identity.
Although sadhakas may take up raganuga sadhana before passing through anartha-nivrtti, it is only their capability to practice such, which is measured by eagerness, that qualifies them for acquaintance with their siddha-deha. It should be understood that genuine eagerness for such will in most cases be considerably lacking in those who have not passed beyond anartha-nivrtti, and thus Bhaktisiddhanta’s dismissal of siddha-pranali-diksa for those who have not yet passed this stage. Because the nectar of siddha-pranali-diksa was being given out like water, Bhaktisiddhanta reacted to this excess by practically dismissing it altogether. As Buddha appears to have rejected the Veda, while in fact he rejected its inappropriate application, Bhaktisiddhanta appears to have rejected siddha-pranali-diksa, while in reality he rejected its misappropriation.
Bhaktisiddhanta accordingly was particularly critical of the custom of giving so-called siddha-pranali-diksa when both the guru and disciple were ajata-rati bhaktas. One aware of the details of a particular pranali can give a spiritual identity to another that technically conforms to the parameters of rasa-tattva. However, in the estimation of Bhaktisiddhanta, such practice does not constitute actual siddha-pranali-diksa. This practice was and still is commonplace in many branches of the Gaudiya sampradaya, whereas actual siddha-pranali-diksa is the prerogative of those who have attained maturity in their bhajana (apana dasa).
At the same time that Bhaktisiddhanta criticized what he would have called mere imitation of siddha-pranali-diksa, he did recognize highly advanced devotees outside of his own missionary activities. Great souls such as Vamsi dasa babaji were pointed out by the thakura to his disciples, and on occasion some of his disciples had the opportunity to observe or to serve them. These souls may well have given this type of diksa on occasion to qualified persons. It appears that there were other evolved souls at the time who, although perhaps qualified themselves, gave siddha-pranali-diksa to unqualified persons. This should be construed as an act of mercy, and we are not to judge the decisions of great souls. Bhaktisiddhanta Saraswati thakura, however, having been commissioned by Bhaktivinoda thakura to propagate Sri Caitanya’s religion of love all over the world, and theoretically at least in a position to do the same, did not approve of doing so in consideration of the importance of the missionary activities. When unqualified people demonstrate their lack of a basic moral sense in the name of raganuga bhakti, public esteem of Sri Caitanya’s gift is lowered. The condition of the Gaudiya sampradaya during the time of Bhaktivinoda is evidence of the negative effects of siddha-pranali-diksa when given to unqualified persons. Public opinion of Gaudiya Vaisnavism was at a low ebb, so much so that pious people considered it nothing more than a so-called religion designed to give licence to immorality. The goal of Bhaktisiddhanta’s reform was to re-establish the movement’s prestige by uprooting the moral laxity being promoted by immature culture of raganuga-sadhana.
Nanda-tanuja Dasa - April 8, 2008 4:30 am
It appears that Srila Bhaktivinoda thakura himself not only accepted the authenticity of this tradition, but received it from his diksa guru, Bipin Bihari Gosvami. A diksa patra, or certificate that often accompanies this initiation, is available in the historical record...On the other hand, there is no evidence that Srila Bhakti-siddhanta Saraswati Goswami thakura received this siddha-pranali himself from his own guru, Gaura Kisora dasa babaji, or from his father, Srila Bhaktivinoda thakura.
Is it possible that Srila Bhakti-siddhanta Saraswati Goswami thakura felt that none of his disciples had adhikara to get siddha-pranali-diksa so he didn't give any? Lack of evidence doesn't necessarily means he didn't get one himself.
Also, he, being very heavy on missionary front, might have thought that if people took the esoteric practices and get too deeply into raganuga sadhana might not be very useful for propagating teaching in material realm.
Any thoughts?
Zvonimir Tosic - April 8, 2008 6:37 am
If I may, I'd like to first express my gratitude to Swami for encouraging me to stay among friends, and to read more of his books. Also to Babhru Prabhuji, who inspired me charmingly to buy several copies of the above mentioned book and share it with the friends of mine.
As I was reading this thread, something reminded me of a story that happened few decades ago in former Yugoslavia. Story goes something like this; a Japanese ambassador came to visit Yugoslavia and was touring the country. He has visited and enjoyed all parts of it except for Montenegro.
When a Montenegro representative expressed his greetings to the ambassador and invited him to come and see the beautiful Montenegro, the ambassador quickly replied, 'No'. Everyone was surprised and then the ambassador explained; namely, some 80-90 years ago, whilst it was still a part of a different kingdom, the state of Montenegro was so much supporting Russia. Their government allied with the Russian government, expressing they will share the same fate, have same goals, and will support Russian people. This sounded like a very romantic relationship, because Montenegro is such a small country and Russia vast and powerful.
Nevertheless, the mutual agreement was signed off. Then it happened that Russia has announced a war against Japan. And after the war, in which Japan was defeated, Russia has signed off a new agreement between its people and Japan, nullifying their enmity. However, the state of Montenegro never did that. But for Japanese, they were still in war with Montenegro because Montenegro, a small but proud Russian ally in the Mediterranean, never renounced their support to the old Russian government.
For a Montenegro representative, all this was so absurd; two generations after that agreement and without knowing anything about it, he had to arrange an all new peace treaty with Japan amidst the modern day Europe, and suffer the embarrassment which portrayed the Republic of Montenegro as the only country still officially in the WWII.
Why did I tell this story? Because I feel like this Montenegro guy. And not just me. Things that have happened some 100 years ago in India still exist today, create stirs and consequences no matter do people want them or not, or do they know about them or not. The world has changed, and this is not just a local dispute any more. Can we do something about this?
We cannot change the past, and people can still continue observing it from different perspectives and can argue about it, but we could develop the culture of mutual understanding. Start resolving things. Deep in my heart I believe this is a hope for the resolution of a global ideological powder-keg in Gaudiya Vaisnavism, in which even being inactive is dangerous.
To conclude, from the state of Montenegro I'd like to shift to native America. Native Americans had a saying, "We didn't inherit the earth from our ancestors, we've borrowed it from our children". I think that we within Gaudiya Vaisnavism can benefit from a similar thinking and start resolving things ... if not for ourselves, then for the sake of our children and future generations of devotees of Lord Krishna.
Babhru Das - April 8, 2008 4:03 pm
Here are the endnotes for the Introduction (I've put the note numbers in parentheses), in case they're uesful to anyone.
(1) See Bhaktivinoda’s letter to Bhaktisiddhanta reproduced in Prabhupada Saraswati thakura (San Francisco: Mandala Publishing Group, 1998) 18 .
(2) To which, however, there were witnesses.
(3) This refers to the combined influence of the samvit and hladini sakti, the ingress of which into one’s heart constitutes the dawning of love of Krsna, suddha sattva visesatma prema suryamsu samyabhak. Brs. 1.3.2
(4) krsna sakti vina nahe tara pravartana (Cc. Antya 7.11)
Babhru Das - April 8, 2008 4:19 pm
And here are the notes for the first section. (I haven't added the parens in the text yet.)
(5) The disciples of Bhaktisiddhanta consider him to be a nitya siddha who did not need to undergo spiritual practice. However, even the nitya siddha may experience passing through the stages of devotion and revelation.
(6) seva sadhaka-rupena siddha-rupena catra hi/
tad-bhava-lipsuna karya vraja-lokanusarata˙// (Brs. 1.2.295)
(7) Sukavak dasa has written about this in his forthcoming article, “ISKCON’s Link to Sadhana Bhakti Within the Caitanya Vaisnava Tradition,” scheduled to appear in the Journal of Vaisnava Studies, Vol. 6 No.2, Spring 1998. Therein, he mentions that the letter appears to have been written by Bhaktivinoda thakura himself, rather than Bipin Bihari Goswami. The letter includes a list of those in his diksa lineage (siddha pranali) and a description of his siddha deha (ekadasa bhava).
(8) thakura Bhaktivinoda, Jaiva Dharma (Madras: Sri Gaudiya Matha, 1994) 537.
(9) Their books bear the same title, Sri Gaura-govindarcana-smarana-paddhati.
(10) tat-tad-bhavadi-madhurye srute dhir yad apeksate/
natra sastram na yuktim ca tal lobhotpatti-laksanam//Brs. 1.2.292
(11) Srila Bhaktisiddhanta Saraswati Goswami thakura also characterized his brother, Lalita Prasada thakura, as “my sahajiya bhai.” In his case, he appears to have not only disapproved of a liberal attitude to the giving of siddha-pranali-diksa and raganuga practice, but also disagreed with him over an approach to missionary activities and Lalita Prasada’s regard for Bhaktivinoda thakura’s diksa guru, Bipin Bihari Goswami. It is well known that Saraswati thakura did not have high regard for Bipin Bihari Goswami, and there is considerable evidence to support his contention that Jagannatha dasa babaji was the guru (siksa guru) from whom Bhaktivinoda thakura imbibed the greatest spiritual benefit.
(12) jata-ajata-rati-bhede sadhaka dui bheda/
vidhi-raga-marge cari cari—asta bheda// (Cc Mad 24.288)
(13) adau sraddha tata˙ sadhu-sango ‘tha bhajana-kriya/ tato ‘nartha-nivrtti˙ syat tato nistha rucis tata˙ athasaktis tato bhavas tata˙ premabhyudañcati/ sadhakanam ayam premna˙ pradurbhave bhavet krama˙. Brs.1.4.15–16
(14) adhikara na labhiya siddhadeha bhave/
viparyaya buddhi janme saktira abhave//
Cited in the introductory notes, page xii, of Pundarika Vidyanidhi’s English edition of Bhajana-rahasya, in which there is no copyright or publishing information.
(15) anartha-nivrtti-nisha-rucy-asakty-anantaram prema-bhumikarudhasya saksat svabhisha-prapti-prakara˙ pradarsyate
(16) Bsp. 1.2.291–2
(17) ajata-tadrsa-rucina tu sad-visesa adaramatradrta raganugapi vaidhi-samvalitaivanusheya/ tatha loka-sangrahartham pratishitena jata-tadrsa-rucina ca/ atra misratve ca yatha-yogyam raganugayaikikrtyaiva vaidhi kartavya. (Bhakti-sandarbha 311, p. 165 of Chinmayi Chatterjee’s 1980 edition.)
“One in whom this taste (ruci) has not manifested, but has come to appreciate raganuga bhakti only on account of his appreciation of a particular saintly person (sat), he may still practice it but with an admixture of vaidhi-bhakti. (Comment: sat here may well be sastra, as this is the topic which precedes immediately prior to this paragraph in which sastranadara, or disregard of the scripture by a raganuga-bhakta, is discussed and condemned, though ignorance of the scripture is not. Sat may also be considered to stretch as far as to include both scriptures and holy persons, as in Bhagavata. In the same way, for the sake of preaching (loka-sangrahartham), one who is advanced and in whom taste has manifested, should also practice raganuga with an admixture of vaidhi.] Such a mixing of the two kinds of bhakti means that one practices vaidhi bhakti by uniting it with whatever raganuga practices one is capable of (yatha-yogyam).
Babhru Das - April 8, 2008 4:35 pm
Is it possible that Srila Bhakti-siddhanta Saraswati Goswami thakura felt that none of his disciples had adhikara to get siddha-pranali-diksa so he didn't give any? Lack of evidence doesn't necessarily means he didn't get one himself.
Offhand, I'd say it's more likely that he was convinced that the result expected of ekadasha-bhava diksa really comes from the holy names. What makes me think so are a couple of things from Bhaktivinoda mentioned by Swami in his Gita commentary on Ch. 12, vs. 10:
Also, at the end of Sri Guru Parampara, Swami includes something from a lecture by Srila Bhaktisiddhanta Sarasvati Thakura in which he points out that astakaliya-lila smaranam is our business, not the sahajiyas', and that after some time of chanting the holy names, practioners' focus should have moved from anartha-nivritti (abandoning those things that don't enhance our devotion) to artha-pravritti (embracing those things that do enhance our devotion). Somehow, I don't have this, which I believe is an appendix to the book, but I'll make sure I get it before we get to the end.
Does anyone have anything more on this?
Grant Upson - April 8, 2008 6:40 pm
Offhand, I'd say it's more likely that he was convinced that the result expected of ekadasha-bhava diksa really comes from the holy names. What makes me think so are a couple of things from Bhaktivinoda mentioned by Swami in his Gita commentary on Ch. 12, vs. 10:
cut----cut----cut
Does anyone have anything more on this?
If I follow your point correctly, I'd say Maharaja's commentary on Siksastakam's 5th verse (corresponding with asakti) has a number of relevant passages, one of which I have time to type now. Emphasis added by me:
"When the sadhaka realizes the import of diksa and his or her sambandha-jnana is thus complete, two results follow. One's external practioner's body, or sadhaka-deha, becomes spiritualized, and the sadhaka, having completed the course of sadhana-bhakti, becomes eligible to engage in lila-seva to Krsna in an internal spiritual body. In other words, asakti matures, nama-sankirtana brings "the bride of knowledge," Krsna's svarupa-sakti, to life in the sadhaka's heart -- viyda-vadhu jivanam. This awakening heralds the appearance of the sadhaka's siddha-deha. p.83
Those points are similarly voiced in BVT's Siksatakam commentary, cited on the next page.
Babhru Das - April 8, 2008 8:48 pm
I like this, Grant. Thanks. I think there's much in the commentary to verse 5 that's relevant to this discussion. Here's some more, including the commentary from Bhaktivinoda Thakura to which you refer:
Madan Gopal Das - April 8, 2008 10:16 pm
Is it possible that Srila Bhakti-siddhanta Saraswati Goswami thakura felt that none of his disciples had adhikara to get siddha-pranali-diksa so he didn't give any? Lack of evidence doesn't necessarily means he didn't get one himself.
It is too difficult to know the mind of BSST and his knowledge of the qualifications of his disciples. I don't think we have to go there...What we can know for sure is that his not giving siddha-pranali indicates his advocacy of a different process for bestowing siddha-deha: pujala ragapata gaurava bhange, matala harijan kirtana range. It appears to me that he was trying to change the emphasis from a religious kind of dogma (siddha-pranali and emphasis on diksa lineage) to a spiritual revelatory emphasis. Through purity and absorption, REALIZATION comes, not just through ritual. After all, as our Guru Maharaj has pointed out, the siddha pranali initiation is more of a ritual process than a 'guru sees your spiritual body and tells you you are a gopi' magical/spiritual process. In siddha pranali initiation the disciple is given a 'prototype' form that the disciple can try on for some time, see if it fits, etc. The real siddha deha is realized, grown into, cultured by practice, and not an affair that can be monopolized with the argument that "you can only get it here". My two pesos...
Does anyone have anything more on this?
I will post what you are referring to here. I have always loved this short bit because it very succinctly clears so much confusion. It also makes me realize how the path following GM is where I want to be. If you listen to GM you know how well he clarifies and echoes the minds of the previous acaryas. Sorry, a little bias leaking out there... Anyway, read it again and again. It also addresses NT's question.
BSST lecture 1932 on Vraja-mandala parikramaAll these days we have not spoken about lila. Why? Because this is our most confidential asset. This is our only sadhya. But one should not make the mistake of thinking that anrtha-nivrtti is the prayojana. One thinking like this will never enter into artha-pravrtti. For this reason, I will begin speaking about asta-kaliya-lila.
I know that you are not ready to hear it. But we should know such a transcendental idea exists within the realm of devotion. This is why anartha-nivrtti is essential. After the realm of anartha-nivrtti is artha-pravrtti, pure conjugal service to Radha and Krsna. This is transcendental reality. If we do not know of this transcendental realm, then all of our efforts may end in nirvisesa-vada. Do not let your day pass in trying for anartha-nivrtti. Artha-pravrtti is also necessary. Anartha-nivrtti is necessary until artha-pravrtti has started. When artha-pravrtti is present, then anartha-nivrtti becomes unimportant - artha-pravrtti becomes prominent.
Those who have chanted hari nama for fifteen or twenty years should know such things. The beginners need not hear these topics or they will misunderstand. These topics are for certain audiences, not for all. Also, it is said, apana bhajana-katha na kahibe jathatatha, "one should not reveal one's bhajana to others." If we disregard this instruction of our previous acaryas, then there may be permanent fall from the realm of devotional service.
I'll post the rest in a little bit.
Nanda-tanuja Dasa - April 8, 2008 11:02 pm
Through purity and absorption, REALIZATION comes, not just through ritual.
Definitely, it is said:
nitya-siddha krsna-prema sadhya kabhu naya
sravanadi suddha-citte karaye udaya
Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.
We do see results and accomplishments of Gaudiya-Saraswata sampradaya and Bhaktivinoda parivara, we do unconditionally follow our well wishers -- mahajano yena gatah sa panthah. None the less, some parivaras do not accept our disciplic line. Some even say that we are getting less because we don’t have siddha-pranali-diksa. What do you say to that?
Madan Gopal Das - April 8, 2008 11:42 pm
BSST continues...
By removing the clothes of the gopis, Krsna obtained happiness; this is krsna's sense gratification. We cannot ask, "Why is he a sense enjoyer?" "Let us see Krsna display the behavior of controlling his senses." Krsna will not become a slave to our desires. Krsna, by his own will, can show us sense restraint-he did show it in his form as Gaurasundara. By that example, he is informing us that no one except Krsna has the right to remove the clothes of the gopis. Our duty is to cultivate devotional service.Do not think that astakaliya-lila smarana is the property of the sahajiyas. Actually it is our affair. It has to be retrieved from the hands of the sahajiyas. Our Sri Guru-pada Padma heard these things from Srila Bhaktivinoda Thakura. That is why he used to tell us various confidential things. We have heard the last instructions from our Sri Gurudeva. He said, "Living in Radha-kunda would be pleasant if you can deliver it from the hands of eleven immoral men." Now, perhaps eleven has increased to one hundred and eight.
Madan Gopal Das - April 8, 2008 11:57 pm
None the less, some parivaras do not accept our disciplic line. Some even say that we are getting less because we don’t have siddha-pranali-diksa. What do you say to that?
The siddha-pranali practice in some form can be traced to an eternal associate of Sri Caitanya Mahaprabhu (Gopala Guru Goswami). However, questions remain about this practice as to whether the guru should tell the disciple the siddha-deha at initiation or only after the disciple attains an advanced stage of bhakti and as to whether this practice need be done at all.
In his essay “Vaisnava Ke?” Srila Bhaktisiddhanta Saraswati Thakura writes:
sri-dayita-das, kirtanete as,
koro uccaih-svare 'hari-nama-rava'
kirtana-prabhave, smarana svabhave,
se kale bhajana-nirjana sambhava
“This humble servant of Radha and her beloved Krsna always hopes for kirtana, and he begs all to loudly sing the names of Lord Hari. The transcendental power of congregational chanting automatically awakens remembrance of the Lord and his divine pastimes in relation to one's own eternal spiritual form (siddha-deha). Only at that time does it become possible to go off to a solitary place and engage in the confidential worship of their Lordships.”
Thus Srila Bhaktisiddhanta Saraswati Thakura taught that one's siddha-deha awakens automatically when one is in a purified stage of consciousness. The guru might see tendencies in a disciple as he or she advances and at an appropriate time suggest a scripturally based prototype for meditation, but in Srila Bhaktisiddhanta's opinion, actual experience of one's siddha-deha comes naturally at an advanced stage of bhakti, whether the guru gave the disciple a prototype of his siddha-deha beforehand or not.
I would say that those in the Bhaktivinoda parivar, following in the line of BSST have all of the tools to realize their siddha deha through practice. Those on the other side of this argument could be said to be minimizing the power of nama prabhu and also giving too much credit to a guru to bestow perfection (siddha) upon the disciple. I think this is a huge misunderstanding of the siddha pranali process. It is not that those who receive siddha pranali diksa have REALIZED it just by receiving this diksa, or are excused from practice to culture the prototype identity that guru has given. Harinama and the other mantra's given by guru are plenty sufficient to realize one's eternal relationship of service. Everything is possible through the mercy of hari nama, am I right?? This is the opinion of our beloved teachers.
However, I object to the idea that one who is not a siddha can determine the details of one's siddha-deha in meditation. I have spoken with gurus in such parivaras who admitted to me that the so-called siddha-deha they give out is less than something they received in mediation from Krsna himself. Srila Bhaktisiddhanta also took exception to what he considered the passing out of imaginary siddha-dehas. If anyone wants to call these lines traditional and a siddha pranali, they are free to do so, but in my opinion it has little to do with actual spiritual life. Better to take shelter of Harinama in Sri Krsna sankirtana and Krsna mantra dhyana received through guru parampara. As one's heart becomes purified, the pure name of Krsna manifests along with his svarupa sakti in one's heart. Thus one comes to know of one's siddha deha on no uncertain terms.
Madan Gopal Das - April 9, 2008 12:17 am
Sorry to fill up this thread with so much quoting, but from my reading of various perspectives on this topic I just find that GM has covered it so well and gives so much hope for genuine spiritual perfection, making us feel confident in our lineage.
from another sanga:Q. Is acquaintance with one's siddha-deha (spiritual form) and meditation on it a necessary part of raganuga sadhana?
A. Devotees on the raga-marga will realize their svarupa (spiritual identity) in the course of practice, glimpsing it at the stage of asakti and realizing it in bhava-bhakti. In some Gaudiya Vaisnava lineages the guru tells the disciple his or her svarupa in the beginning stages of practice. But in almost every case what these gurus are really doing is giving the disciple a prototype of the svarupa and fixing the goal to assist the disciple in realizing his or her actual svarupa.
Such prototypes are mentioned in scripture. The lineage of Bhaktisiddhanta Saraswati Thakura puts more stress on hearing about the prototypes from scripture than on having one assigned to the sadhaka at initiation. In his lineage, disciples are engaged in hearing, chanting, and service in a way that naturally gives rise to meditation. As the disciple purifies his heart and becomes qualified to meditate, a general acquaintance with a particular svarupa—described in scripture and corresponding with one's own arising sentiment—may be introduced. Qualified disciples will then identify with that prototype such that they come to view the lilas of Krsna from the viewpoint of the svarupa of their heart's desire.
Thus acquaintance with one's svarupa, or siddha-deha, is an integral part of raganuga sadhana and is realized over time by spiritual cultivation. First one purifies the heart, then one becomes acquainted with the svarupa in a general sense, and gradually one increases one's identification with the essence of the svarupa, which results in realizing one's actual service identity in Krsna lila under the direction of Sri Guru.
Nanda-tanuja Dasa - April 9, 2008 12:32 am
Quotes from our teachers are great, we all can use search , but don’t you think this is a little one-sided? They all come from same parivara, right? I mean don’t we need a purvapakshin?
Madan Gopal Das - April 9, 2008 12:43 am
Well, I thought you were playing a little purvapaksin, but what can I say, GM answers it all! And he answers it more comprehensively than I have heard from anyone, iskcon or gaudiya matha. We're talking modern, up to date answers too since this argument against BSST has resurfaced lately. I guess I can post some devil's advocate argument from an article I have by Jagat, but I tell you, GM just blows it all to pieces. The book we are discussing is in response to the conclusion of Sukavak's book on Bhaktivinoda. Give me some time to look around for some counter argument with some weight... if it can be found.
Syamasundara - April 9, 2008 7:35 am
I guess I can post some devil's advocate argument from an article I have by Jagat, but I tell you, GM just blows it all to pieces.
Yes, do. I am panting my way through this thread at the end of the day, and I can already see I won't have time to contribute actively. For one, I'd have to read the entire booklet once again, and this thread would probably be over by then.
It was nice to be reminded that the siddha-pranali is based on a prototype, and not one's actual siddha-deha. Over time, I could only remember BSST's emphasis on hari-nama, but not how siddha-pranali worked, and how it could not be a scam.
Also, I always knew that BVT had rejected Vipina-vihari, whereas it was BBST.
Babhru Das - April 9, 2008 8:38 am
Sorry to fill up this thread with so much quoting, but from my reading of various perspectives on this topic I just find that GM has covered it so well and gives so much hope for genuine spiritual perfection, making us feel confident in our lineage.
What's there to apologize for? I think such quotations are a big part of what we want in this thread, along with the understanding we draw from them. Go for it!
Babhru Das - April 9, 2008 8:50 am
Yes, do. I am panting my way through this thread at the end of the day, and I can already see I won't have time to contribute actively. For one, I'd have to read the entire booklet once again, and this thread would probably be over by then.
Lordy, let's hope not. There's a lot to discuss. One reason I thought of starting this thread is to get us all back into that book.
Also, I always knew that BVT had rejected Vipina-vihari, whereas it was BBST.
Perhaps a word or two are missing here. BSST seemed unimpressed by Vipina-vihari Goswami, but I don't remember anything indicating that BVT outright rejected him. Rather, he seemed progressively to take shelter of the inspiration he got from Jagannath das babaji maharaja. I remember hearing that he sent BSST to make the case in the big debate (at Midnapur?) on the plea of illness because VVG would be there on the other side, and he was reluctant to argue with his guru. I think that it was VVG who later wrote that he had disconnected himself from BVT due to the disagreement over Gauranga's janmasthana. If my memory is mistaken in any of this, someone please correct me.
Swami - April 9, 2008 12:22 pm
Madan Gopala said:
"In siddha pranali initiation the disciple is given a 'prototype' form that the disciple can try on for some time, see if it fits, etc. The real siddha deha is realized, grown into, cultured by practice, and not an affair that can be monopolized with the argument that "you can only get it here".
It would not be so bad if they admitted that they were only giving a prototype, but 99.9% or more of the givers make believe it is something else.
Definitely, it is said:nitya-siddha krsna-prema sadhya kabhu naya
sravanadi suddha-citte karaye udaya
Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.
We do see results and accomplishments of Gaudiya-Saraswata sampradaya and Bhaktivinoda parivara, we do unconditionally follow our well wishers -- mahajano yena gatah sa panthah. None the less, some parivaras do not accept our disciplic line. Some even say that we are getting less because we don’t have siddha-pranali-diksa. What do you say to that?
Well, what are the accomplishments of those who think they are getting more? Talk is cheap. More than what, more than the Holy Name. Incidentally the so called givers of siddha pranali have given it to thousands of fish eating Bengalis whose moral standards are less than the average household devotee in our mission, and many of the givers are not much better. I have personal experience of this. Where is the more they are getting?
Babhru Das - April 10, 2008 12:14 am
Well, what are the accomplishments of those who think they are getting more? Talk is cheap. More than what, more than the Holy Name. Incidentally the so called givers of siddha pranali have given it to thousands of fish eating Bengalis whose moral standards are less than the average household devotee in our mission, and many of the givers are not much better. I have personal experience of this. Where is the more they are getting?
That's certainly an essential question. We've seen devotees go to such "givers," but without any results other than their own sense of prestige, their own delusion. Of three I know who went to a particular such giver of siddha pranali, one has since taken shelter of a Gauranga-nagari babaji, and the other two are outright sahajiyas of different stripes. One devotees well known to many of us here went to another giver of siddha pranali and, apparently because he felt he wasn't getting enough attention and prestige from his guru, tried a couple of others before deciding to try Buddhism. Another devotee who, with her husband, has taken shelter of that same guru recently had a liaison with my wife's classroom aide, causing chaos in the school where they both worked (past tense). Not much of a track record in my limited experience. Phalena pariciyate.
Nanda-tanuja Dasa - April 10, 2008 3:02 am
This is an interesting article on this subject I’ve found. Looks pretty legitimate, but again I’m not familiar with works of Gopala Guru Gosvami and Dhyanacandra Gosvami or know enough on the matter to form any opinion. Author of the article is Markus O. Loponen (Madhavananda Das) who is acquaint of our Rasaraja Das.
http://www.gaudiya.com/pdf/On_the_Doctrina...dha-pranali.pdf
Swami - April 10, 2008 2:17 pm
This is an interesting article on this subject I’ve found. Looks pretty legitimate, but again I’m not familiar with works of Gopala Guru Gosvami and Dhyanacandra Gosvami or know enough on the matter to form any opinion. Author of the article is Markus O. Loponen (Madhavananda Das) who is acquaint of our Rasaraja Das.http://www.gaudiya.com/pdf/On_the_Doctrina...dha-pranali.pdf
All that the acaryas cited in this article are saying is that revelation of one's svarupa is dependent upon the mercy of one's guru and that its culture is an important aspect of raganuga-sadhana. We do not disagree with this. However, these truths are then interpreted to support a particular approach taken by some, a narrow approach that is troubled in today's world by its concomitant vilification of BSST and poor, if not very embarrassing results. Admittedly members of BSST's sect have also been an embarrassment and have also engaged in vilification of Vaisnavas. However, the Bhaktivinoda parivara in today's world also has to its credit considerable success. Indeed, without it discussions such as this one would not be taking place. So to abandon it as lifeless and lacking, as some have done, and then pursue the "real" path only to abandon it or worse, as we have seen again and again, does not make for a compelling case, however well one words one's defense of such a path.
Regarding interpretation, take for example these two translations of Bhakti-sandarbha 312 cited in the article (my emphasis)
Mr. Loponen:
“Some, while remembering the eighteen-syllable mantra, meditate on the
pastimes of tending cows and playing flute, becoming attracted and absorbed
in them. In such upäsana (worship), in order to attain my specifically desired
perfection, 'I should meditate on that very form of a resident of Vraja my
revered guru has instructed me in.'”
Satyanarayana dasa (who is not form our parivara, but agrees with us on this point)
"Sometimes devotees while meditating on the 18 syllable mantra visualize Sri Krsna accompanied by his associates, who are attracted by the sound of his flute at the time of milking cows. Others while performing such worship through the mantra contemplate in this way, ‘I am directly a specific resident of Vraja, and although I am meditating on this mantra taught by my guru so that I may attain the specific service of Krsna for which I aspire, I am directly a servant of Vranjendranandana, Krsna.’”
In Satyanarayana's more accurate translation we find the advocacy of a generic contemplation lacking the specifics of ekadasa bhava (name, form, seva, dress, etc.), something that Mr. Loponen's overall interpretation objects to as being insufficient. Although the sadhaka in Satyanarana's translation has a specific desire for seva and knows that a specific service lies ahead, the sadhaka's contemplation is nonetheless generic, again lacking details that will be revealed in due course. Furthermore the emphasis in Satyanarana's translation is on mantra meditation, not on meditation upon "that very form of a resident of Vraja my revered guru has instructed me in" as found in Mr. Lopenen's translation. Indeed, according to Satyanarayana, this phrase is not found in the text.
If one reads the entire section on Raganuga-bhakti in Bhakti-sandarbha it is clear that raganuga-bhakti proper is rooted in ruci, and that those without such ruci must engage in a mixture of raganuga and vaidhi-bhakti in which there is absolutely no mention of the guru verbally revealing the specifics of ones svarupa at the time of initiation, or at any time thereafter for that matter. Neither is such a necessity mentioned in relation to those who have attained ruci and raganuga-bhakti proper.
Sri Jiva writes therein, "When raganuga appears it marks the absence of taste for anything unrelated to bhakti."
Could someone post a link to Dhanurdhara Swami's recent article on this topic.
Rathi Krishna Dasa - April 10, 2008 3:42 pm
Here is my Guru Maharaja's article in PDF form. It's all I have available to me.
This article was originally posted here - http://bhakticollective.com/2007/12/31/bha...sadhana-bhakti/
Grant Upson - April 10, 2008 5:07 pm
This is an interesting article on this subject I’ve found. Looks pretty legitimate, but again I’m not familiar with works of Gopala Guru Gosvami and Dhyanacandra Gosvami or know enough on the matter to form any opinion. Author of the article is Markus O. Loponen (Madhavananda Das) who is acquaint of our Rasaraja Das.http://www.gaudiya.com/pdf/On_the_Doctrina...dha-pranali.pdf
I think Madhavananda’s method here is best (or at least most charitably) described as “procrustean.” In essence, a procrustean argument is one that manipulates various evidences to support a predetermined position. Evidence that cannot be comfortably and convincingly hammered into the author’s framework is omitted. Maharaja exposes one of the author’s procrustean moves in identifying an egregious translation. One wonders how many other instances of “poetic license” might be present in the text. Translation issues aside, Madhavananda’s assemblage of quotes does not actually substantiate the necessity or legitimacy of siddha-pranali-diksa. While the title, fonts, and citations resemble a scholarly presentation or journal article, there isn’t a well-formed argument here.
Of course, one major subtext of the article is that SSBT got it wrong, and thus bona fide branches of the Gaudiya Matha are defective, deficient, etc. He is residing at Radhakund, and makes much of this in his various outlets on the internet. One need only contrast such posturing with the mood of SSBT, as captured by Pujyapada Sridhara Maharaja:
“He instructed that we must not go to live in Radha Kunda. One day near Lalita Kunda, the Swananda Sukhanda Kunja is there, and there is a single-story building. He said, "A second story is necessary, but I will not be able to live there."
I asked, "If you will not live on the first floor, who will live there? What is the necessity of further construction?"
"No. You don't know. Better persons will live there: Bhaktivinod Thakura, Gaura Kisora Babaji Maharaja. They will live there, and we shall stay on the ground floor and we shall serve them."
Again he said, "I shall live in Govardhana. Radha Kunda is the highest place: the place of our Guru Maharaja, our Gurudeva's. They will live here in closer connection with Lila, but we are not fit to live there. We shall live in Govardhana, just a little far away. Because we shall have to come and serve our Gurudev, we must be near, but we must not live in closer connection with them. We are not fit."
Nanda-tanuja Dasa - April 10, 2008 6:54 pm
...but we are not fit to live there...
Desciple is always thinking of his Guru as saksad-hari. I'm sure Srila Bhaktivenoda Thakura was thinking same way -- "We are not fit." None the less someone is living there, right?
Babhru Das - April 10, 2008 7:25 pm
I think Madhavananda’s method here is best (or at least most charitably) described as “procrustean.” In essence, a procrustean argument is one that manipulates various evidences to support a predetermined position. Evidence that cannot be comfortably and convincingly hammered into the author’s framework is omitted. Maharaja exposes one of the author’s procrustean moves in identifying an egregious translation. One wonders how many other instances of “poetic license” might be present in the text. Translation issues aside, Madhavananda’s assemblage of quotes does not actually substantiate the necessity or legitimacy of siddha-pranali-diksa. While the title, fonts, and citations resemble a scholarly presentation or journal article, there isn’t a well-formed argument here.
I agree with your analysis. And I really like Swami's analysis of Madhava's--er, Mr. Loponen's--essay.
I find it interesting that Visvanath Cakravarti Thakura, when describing the symptoms of the bhava bhakta in Madhurya Kadambini, says, "[the bhava bhakta's] sense of identity (ahanta) enters a perfected body (siddha deha) suitable for his desired service to the Lord; it is almost as if he has left the present sadhaka body." Even though VCT often seems something of a liberal, and he's certainly recent enough to be familiar with the processes such as those described by Dhyanacandra Goswami, he mentions nothing about siddha-pranali initiations, although this is one place commentators seem inclined do so.
Swami - April 10, 2008 9:31 pm
I think Madhavananda’s method here is best (or at least most charitably) described as “procrustean.” He is residing at Radhakund, and makes much of this in his various outlets on the internet.
Now he has left Radha Kunda, his guru parampara, and Gaudiya Vaisnavism to become a Theravadan Buddhist.
Nanda-tanuja Dasa - April 11, 2008 1:17 am
Couple of words from Mr. Loponen himself about the situation:
Madan Gopal Das - April 11, 2008 2:54 am
Now he has left Radha Kunda, his guru parampara, and Gaudiya Vaisnavism to become a Theravadan Buddhist.
I offer respects to this sincere seeker, but an argument could be made from this example against the "cheapening" of the process by giving the whole smorgasbord of gaudiya theology, up to the pinnacle of realization of siddha deha. You know, when you are relatively "new" to the process yet you have already been to the top and didn't find the view that impressive, you go looking for something more. Really, you need better glasses, purified vision! The salve of love has to be worked for, not that someone comes and puts it on your eyes and you see everything through love-colored glasses from then on. I think this man was very sincere, very serious in his search and yet anartha nivrtti is a long haul. It is sad that acaryas like BSST get a bad rap for emphasizing anartha nivrtti, when in actuality he also encouraged the pursuit of artha pravrtti, just from a different emphasis. As GM says, you can have anything you want, but first know who you are. You may go from teacher to teacher, looking for the most esoteric, most "traditional", most authentic feeling process, but it really comes down to the sadhaka doing the work. (I'll add that the sadhaka requires good guidance to point out the goal.) Can you see the wisdom in kirtana prabhave, smarana svabhave?? That people can suggest that BSST was not receiving the current of krsna-sakti because his diksa lineage is not all in order is just preposterous.
Nanda-tanuja Dasa - April 11, 2008 5:34 am
Just finished reading "Srila Bhaktisiddhanta and Raganuga-sadhana-bhakti" by Dhanurdhara Swami. It is wonderful!
For example:
In one sense there is no difference in the path of revelation by the acarya (externally) and the path of revelation by the Supersoul (internally). The spiritual master is the external manifestation of the Supersoul. The Supersoul is the internal manifestation of the spiritual master. Both are equal manifestations of Sri Krsna to bestow divine wisdom. Thus in either case it is ultimately Krsna revealing to a qualified soul his or her spiritual identity when he or she is ready. Srila Bhaktisiddhanta’s criticism of ekadasa-bhava was therefore certainly not that the acarya was incapable of serving as a medium for the revelation of a qualified disciple’s spiritual identity. It was a censure against the attempt to supersede Krsna’s will by the indiscriminate and premature imposition of a specific role in Krsna-lila upon those obviously not fit.
Isn’t it great?
Babhru Das - April 13, 2008 12:00 pm
I'd guess we're not really done with this section. I just re-read it and Dhanurdhara Maharaja's essay, and I find them really thought provoking. At the same time, I doubt there are many among us who don't understand Srila Sarasvati Thakura's cautious attitude with regard to eligibility for raganuga bhakti. So I'll go ahead and post the next section soon (after making sure I have the notes in parens), as well as the end notes for that section.
Babhru Das - April 13, 2008 12:10 pm
II. Bhaktisiddhanta Saraswati thakura’s approach to raganuga bhakti
As mentioned earlier, there is no record of Bhaktisiddhanta ever receiving siddha-pranali-diksa from his diksa guru, Gaura Kisora dasa babaji. Some of his followers say that he was told by Gaura Kisora that he would realize his svarupa in the syllables of the Hare Krsna maha-mantra.
Bhaktisiddhanta fashioned his own approach to realizing one’s spiritual identity and engaging in raganuga sadhana, one that appears to have been based on practices predating siddha-pranali-diksa. His approach has its foundation in the sastra and the spiritual common sense that pierces the veil of the literal word addressing its intent. In this approach, he laid more stress on kirtana than smaranam. Kirtana can be practiced by all, whereas smaranam requires a degree of purity for its practice to be effective. Smaranam in turn enables one to derive more benefit from kirtana. While smaranam requires purity of heart, kirtana does not. Kirtana cleanses the heart and qualifies one for smaranam. Attempts at smaranam for beginners are questionable. Smaranam is not a mental practice, but rather the result of subjugating the mind, and kirtana is most effective in bringing about this subjugation. Thus, although raganuga bhakti involves smaranam, kirtana is its primary limb.(18) Addressing imitative smaranam, Bhaktisiddhanta wrote in his famous song Vaisnava ke: kirtana prabhave smarana haibe se kale bhajana nirjane sambhava, “Smaranam can occur by the power of kirtana, and only then is solitary service possible.”
By “imitative smaranam” Bhaktisiddhanta referred to neophytes attempting lila smaranam, and thus imitating advanced souls. He considered such practices no more than mental exercises. As sraddha, the birth of bhakti, cannot be produced in our mental factory, similarly, and even more so, Krsna lila, the culmination of a life of devotion, is not the result of a mental exercise. It awakens in the purified heart as a result of nama kirtana, at which time it can be meditated upon successfully. After all, the lila of Krsna is considered by all to be fully present in his divine name. Following the lead of Jiva Goswami, Bhakti-siddhanta advocated nama smaranam for beginners, which leads successively to rupa smaranam, guna smaranam, and ultimately lila smaranam.(19)
In Bhakti-sandarbha, Jiva Goswami emphasizes the relative importance of kirtanam over smaranam thus: “These words of the Visnu Purana show that the glorification of the Lord (kirtana) is much more important than meditation, which leads in stages to samadhi. This is also confirmed by the following words of Srimad-Bhagavatam: ‘O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all. . . .’ In every yuga, kirtana is equally powerful. However, since the Lord, by his mercy, preaches this method in kali yuga it has been praised as being comparatively most important. In kali yuga, the other activities of devotional service should be performed in connection with kirtana.”(20)
In his Sri Caitanya-siksamrtam, Bhaktivinoda thakura speaks of two types of devotees in the stage just prior to becoming a paramahamsa. He calls them gosthyanandi and bhajananandi. While the latter engages in solitary bhajana and gives stress to smaranam, the former goes on with kirtana and also attains the highest stage without having to resort to exclusive smaranam. Bhaktisiddhanta advocated the life of a gosthyanandi. He taught that attempts at smaranam in the lower stages of devotion were potentially injurious. Kirtana, on the other hand, is effective in the beginning of one’s devotional life as well as in the end.
In his emphasis on kirtana, Bhaktisiddhanta followed the lead of Sri Caitanya himself, who singled out kirtana as the best form of worship, sarva-srestha nama-sankirtana.(21) Sri Caitanya was told by his guru that the essence of the Bhagavatam is found in a verse describing the results of accepting a vow to chant the holy name: “One who vows to chant in kirtana the names of his dear Lord develops anuraga bhajana. He thus becomes agitated, and eagerly chanting he sometimes laughs, cries, and acts like a madman not caring what people think of him.”(22) Sri Caitanya tells Sarvabhauma Bhattacarya in Caitanya-caritamrta, “Simply by chanting the holy name of Krsna, one is relieved from all the reactions of a sinful life. One can complete the nine processes of devotional service simply by chanting the holy name.”(23) One of these nine processes is smarana.(24) The Bhagavata characterizes Sri Caitanya’s method of worship as yajñai˙ sankirtana-prayair.(25) Yajñai˙ means sacrifice and kirtana-prayair means predominated by kirtana.
Bhaktisiddhanta’s idea of kirtana was dynamic, extending to include the modern world of technology in its reach. He included writing in his understanding of kirtana, wherein considerable mental concentration is required. To preach and propagate in such kirtana was, in his estimation, the most powerful means for subjugating the mind, giving rise to internal meditation upon the actual lila. In contrast, to sit in the jungle and practice lila smarana is no easy task. Without a pure heart, one’s mind is likely to prevail rather than the lila. Comparatively, how mentally consuming is the task of propagating the esoteric theology of Gaudiya Vaisnavism in modern language to a world under the influence of an entirely different metanarrative?
Bhaktisiddhanta dubbed the printing press brhat-mrdanga, “great drum,” reasoning that the chanting of the sacred name could be heard for a few blocks, whereas the printed kirtana could be heard around the world. He considered the printing press to belong to raga-marga of raganuga sadhana. He stressed this all-consuming notion of kirtana to his disciples and supplemented it with esoteric diksa mantras.
The initiations that Bhaktisiddhanta gave to his disciples included the standard diksa mantras of the Gaudiya sampradaya, gopala mantra and its corresponding gayatri commonly known as kama gayatri, gaura mantra and gaura gayatri, guru mantra and guru gayatri. He also gave brahma gayatri to his disciples. Other than this, he gave sannyasa diksa which involves a siddha mantra relating to Vraja bhakti. This is the same siddha mantra that those who accept the life of a babaji receive. All of these mantras are extremely esoteric in their import, and their efficacy is liberation from samsara and a conceptual orientation (sambandha) to Vraja bhakti. The holy name of Krsna, which is to be chanted by all practitioners, is fully competent to grant entrance into Vraja lila, especially when chanted by a liberated soul who has awakened to his or her spiritual identity by perfecting the diksa mantra.
It is said that the muni-cari gopis who are sadhana siddha gopis attained svarupa siddhi by perfecting the chanting of these diksa mantras (gopala mantra). According to Padma Purana, Gayatri herself desired gopi bhava and thus incarnated as Gopala-tapani Upanisad, in which the kama bija and gopala mantra are revealed.
Jiva Goswami explains in his commentary on Gopala-tapani Upanisad that the sruti brings up questions posed by various rsis to Brahma so that the mystery of the eighteen-syllable gopala mantra might be revealed. They ask plainly and confidently, without hesitation about confidential matters, thus indicating their adhikara for raganuga sadhana. Brahma is driven by the inquiries of the sages to contemplate, “How can a special taste in devotional practice be attained?” Thus he begins to explain the import of the gopala mantra.(26)
The same gopala mantra in conjunction with nama-sankirtana gave Gopa Kumara of Sanatana Prabhu’s Brhad-bhagavatamrta Vraja bhakti. Sanatana Goswami explains that Gopa Kumara was instructed in Dvaraka by Narada and Uddhava to return to earthly Vrndavana and perform nama-sankirtana, by which he could easily attain his final destination (Vraja bhakti). Remembering Narada’s instructions, Gopa Kumara says, “Following Narada’s instructions, I chanted sweetly in sankirtana the dear names of Krsna, and I sang and meditated upon His pastimes here (in earthly Vrndavana).”(27)
The chanting of a siddha mantra is central to any siddha practice, and it appears from the example above that the gopala mantra especially in conjunction with nama sankirtana is a powerful spiritual practice. Indeed, this is precisely what is recommended in Caitanya-caritamrta: “The efficacy of krsna mantra is that it affords one deliverance from samsara, while krsna nama delivers one to the feet of Krsna.”(28) Here “krsna mantra” refers to the eighteen syllable mantra also known as gopala mantra and its corresponding gayatri, kama gayatri. Deliverance from samsara in the context of Gaudiya Vaisnavism refers to svarupa siddhi, realization of one’s svarupa.(29) Upon attaining this realization, krsna mantra retires while krsna nama chanted in such a liberated condition delivers one to the lotus feet of Krsna (vastu siddhi). This appears to be the system recommended by Bhaktisiddhanta, one that predates the introduction of siddha-pranali-diksa. In this regard, it is worth noting that the term siddha-pranali does not appear anywhere in the writings of the Six Goswamis.
Jiva Goswami also mentions the eighteen-syllable gopala mantra in relation to raganuga sadhana in terms of its relevance for advanced sadhakas and neophytes. In his Bhakti-sandarbha, Jiva Goswami instructs that this mantra is chanted by advanced devotees, who when doing so envision the lila of Krsna, as well as by neophytes, who chant with a view to attain such vision.(30)
The notion that revelation of one’s siddha deha can arise naturally in the course of spiritual practice without the necessity of siddha-pranali diksa makes spiritual common sense, given that the practitioner is aspiring for Vraja bhakti to begin with. That such is possible is mentioned in Krsnadasa Kaviraja Goswami’s commentary on Krsna-karnamrta. Commenting on the first verse of Bilvamangala thakura, Kaviraja Goswami speaks of two methods of approach to raganuga practice: one in which the spiritual identity is assigned and another in which it is awakened (sphurti) through spiritual practice at the stage of bhava, without the need of any forced meditation.
Two other Vaisnava sampradayas that involve Vraja bhakti are worth noting. The Nimbarka and Vallabha lineages are both raga marga sampradayas. Neither of them has any initiation ritual analogous to siddha-pranali-diksa. Rather devotees of these lineages are expected to attain the raga marga through the perfection of their diksa mantra. Of these two paths, Rupa Goswami has mentioned Vallabha’s pusti marga after his description of raganuga sadhana, equating it with the raganuga of the Gaudiya sampradaya.(31)
In recent years, two devotees who left the lineage of Bhaktisiddhanta and took siddha-pranali-diksa elsewhere have also confirmed in their writings that raganuga sadhana and realization of one’s svarupa is possible without siddha-pranali diksa. Gadadhara prana dasa, a disciple of Lalita Prasada, says in Why Did Caitanya Mahaprabhu Come, and What Did He Come to Give (Part One): “If a person desiring to perform raganuga sadhana has previously received initiation from a sampradaya in which the system of siddha-pranali is not available, and if he is reluctant to perform the diksa-samskara, another alternative may feasibly be adopted. Such persons may meditate on their nitya-svarupa according to the atma-dhyana in sastra. Placing faith on the acintya-sakti of hari-nama, asastkalina manasi seva may be performed with the following atma-dhyana:”(Sanat-kumara-samhita cited). Nitai dasa (Neal Delmonico), who accepted siddha-pranali from Kisorikisorananda babaji of Radha-kunda and is currently a professor at the University of Iowa, writes in Sacred Gifts of Wonder, “It [siddha deha] is produced either in the course of practice or given by the guru in a special initiation [siddha-pranali diksa].”(32)
In the approach to raganuga bhakti of Bhaktisiddhanta, esoteric practices of raganuga sadhana are not dismissed, nor are they imitated. As ruci and asakti stages are reached, these internal practices are incorporated into the sadhaka’s practice. Before reaching these stages, sadhakas may also consider themselves raganuga practitioners proportionate to their eagerness for attaining Vraja bhakti. They are not, however, to entertain artificial internal practices, projecting their material conceptions into transcendence. Their interest in a particular spiritual identity must come through a purified heart in nama bhajana, and not from the force of their imagination. Although internal practices in the stage of ruci are natural rather than forced, further siksa in this stage is in the least helpful. When the practitioner moves from ajata rati to jata rati raganuga sadhana, his practice has flowered, waiting only to bear the fruit of prema.
In contrast to the practices that Bhaktisiddhanta criticized, his methodology has been characterized by the phrase, “Don’t try to see God, but act such a way that God will want to see you.” By encouraging his disciples to serve in his dynamic conception of kirtana, he promised them that Krsna would not ignore them. Indeed, they would become qualified to tread the path of raganuga bhakti and do so successfully while bringing dignity to the doctrine of Sri Caitanya the world over, a world that at that time equated godliness with morality. Thus his stress on a moral foundation to spiritual practice was no doubt influenced by his perception of the religious climate of the world at that time. It was undoubtedly influenced by Sri Caitanya’s own example in this regard as well.(33)
Babhru Das - April 13, 2008 12:14 pm
(18) yadyapy anya bhakti˙ kalau kartavya tada kirtanakhya-bhakti-samyogenaiva (Bs. 273).
(19) Bs. 275–279
(20) iti samadhi-paryantad api smaranat kaimutyena kirtanasyaiva
gariyastvam sri-visnu-purane darsitam, ata evoktam etan nirvidyamananam ity adi.
tasmat sarvatraiva yuge srimat-kirtanasya samanam eva
samarthyam, kalau ca sri-bhagavata krpaya tad grahyata ity
apkesayaiva tatra tat-prasamseti sthitam. ata eva yad anyad api
bhakti˙ kalau kartavya. (Bs. 273)
(21) Cc Antya 4.71
(22) evamvrata˙ sva-priya-nama-kirtya jatanurago druta-citta uccai˙/
hasaty atho roditi rauti gayaty unmadavan nrtyati loka-bahya˙// (SB 11.2.49) Cited in Cc Adi 7.94
(23) eka krsna-name kare sarva-papa ksaya/
nava-vidha bhakti purna nama haite haya// (Cc Mad. 15.107)
(24) sravanam kirtanam visno˙ smaranam pada sevanam/
arcanam vandanam dasyam/ sakhyam atma-nivedanam// (SB 7.5.23).
(25) SB 11.5.32
(26) Babaji, Krsnadasa ed., Gopala-tapaniya Upanisad (Radha-kunda Kusum--sarovara: Gaurahari Press, 1955).
((2)7) tam naradiyam anusrtya siksam sri krsna namani nija priyani sankirtayan su-svaram atra lilas tasya pragayan anucintayams ca (Brb.2.6.1).
(28) krsna-mantra haite habe samsara-mocana/
krsna-nama haite pabe krsnera carana// (Cc Adi 7.73)
(29) muktir hitvanyatha rupam sva-rupena vyavasthiti˙ //(SB 2.10.6)
(30) kecid asadasaksara-dhyanam go-dohana-samaya-vamsi-vadya-samakrsa-tat-tat-sarvamayatvena bhavayanti// yatha caike tadrsam upasanam saksad vraja-jana-visesayaiva mahyam sri-guru-caranair madabhisa-visesa-siddhy-artham upadisam bhavayami saksat tu sri-vrajendranandanam sevamana evasa iti bhavayanti (Bs 311)
(31) krsna-tad-bhakta-karunya-matra-labhaika-hetuka pusti-marg-taya kaizcidiyam raganugocyate (Brs. 1.2.309)
(32) Delmonico, Neal, ed., Sacred Gifts of Wonder (Calcutta: Indranath Majumdar Subarnarekha, 1986) 120.
(33) Sri Caitanya’s observence of sannyasa and its moral implications as decribed in Caitanya-caritamrta were extremely strict.
Swami - April 13, 2008 4:56 pm
The topic of lobha (spiritual greed), the presence of which constitutes eligibility for raganuga-sadhana, came up this morning in our weekly conference call. Are we justified in taking a conservative stance on what constitutes lobha? Yes, we are. Here is what Sri Jiva Goswami says in Bhakti-sandarbha 310:
“When raganuga appears, it is marked by an absence of taste for anything unrelated to bhakti. Sri Vidura makes this point in reference to the development of taste for hearing the Lord’s pastimes: ‘When this taste increases in the heart of a faithful person, it brings detachment from all other objects. Such a person becomes absorbed in the bliss of remembering the Lord’s feet and all his miseries are quickly dispelled.’” (SB 3.5.13)
Babhru Das - April 13, 2008 7:55 pm
Perfect! Thank you. I've heard too often, even from those in groups descending (at least by initiation) from Srila Sarasvati Thakura, that lobha is the qualification, and they tend to go no further than the Brs. verse that says, "The appearance of greed (lobha) is shown when one’s impetus to execute devotional
service no longer rests on scriptural rule and logic, but is reliant solely on one’s natural attraction for serving Krsna" (1.2.292). When I would point this other matter out to them, they would get nervous. It seems some folks like the idea of being beyond any vidhi, but aren't so wild about the idea of being detached from everything unrelated to service.
Swami - April 13, 2008 9:27 pm
Perfect! Thank you. I've heard too often, even from those in groups descending (at least by initiation) from Srila Sarasvati Thakura, that lobha is the qualification, and they tend to go no further than the Brs. verse that says, "The appearance of greed (lobha) is shown when one’s impetus to execute devotionalservice no longer rests on scriptural rule and logic, but is reliant solely on one’s natural attraction for serving Krsna" (1.2.292). When I would point this other matter out to them, they would get nervous. It seems some folks like the idea of being beyond any vidhi, but aren't so wild about the idea of being detached from everything unrelated to service.
But this statement from Brs itself is very clear. Such devotees should be asked to honestly access to what extent their practice is fueled by fear of what will happen to them if they don't follow scriptural mandates, or by what prospect they will gain from following them, or higher still bt af a sense of duty (I promised), or by the logic concerning the superiority of raga marg. Raga is motivated by taste and ultimately love, not any of thee lesser motivations.
Babhru Das - April 13, 2008 11:06 pm
It seems clear to me, but somehow I found that many devotees found it hard to grasp just what a rare thing that lobha is--greed for Vraja bhakti to the exclusion of all else. They seemed to think their curiosity (or their desire for prestige) was the same thing.Go figure.
Babhru Das - April 20, 2008 10:37 am
If no one has any questions or comments regarding Part II, which discusses Srila Sarasvati Thakura's approach to cultivating raganuga bhakti, I could post Part III, which discusses the Bhagavata parampara. It's that concept, after all, that gave me the idea to do this.
Madan Gopal Das - April 20, 2008 11:11 am
Here is a quote from Advaita das, who is of the Advaita parivar. In his discussion of smaranam, you can see the sensibility of BSST's approach which we have been discussing.
On Vilasakunja a devotee asked how Krishna, who is transcendental, can enter into the mind, which is one of the 3 subtle material elements. Srila Rupa Gosvami writes in his Bhakti Rasamrita Sindhu: atah sri krsna nAmAdi na bhaved grahyam indriyaih : “The name etc. (this includes the form) of Sri Krishna cannot be grasped by the senses.” Sevonmukhe hi jihvAdau svayam eva sphuratyadah “But it is automatically revealed on the tongue etc. (the other senses) of those who are inclined towards (His) service.” In his tika Srila Jiva Gosvami mentions Bharat, the deer, and Gajendra, the elephant, who were not impeded by their animal bodies to utter the name of the Lord. Krishna, though transcendental, descends into the mind through mantra and nama practise. Perhaps meditating on a really beautiful deity or picture could help, but ultimately Krishna will reveal to you what He really looks like in sphurti, or transcendental visions. In Bhakti Sandarbha 275 Srila Jiva Gosvamipada says ‘nAma-kIrtanAparityAgena smaraNaM kuryAt – “Smaranam should be done without giving up nama kirtana” and in the next paragraph (276): nAma smaraNaM tu suddhAntaHkaraNatAm apekSate “But nama smaranam (let alone Rupa- or Lila-Smarana) is dependent on a pure heart”. Hence the link Jiva Gosvami makes here between smaranam and kirtanam - kirtanam means instant purification, which creates qualification for smaranam. In his Saranga Rangada-tika to Krishna Karnamrita (3), Srila Krishnadas Kaviraja Gosvami says, RAgAnugA mArge anutpanna rati sAdhaka bhaktair api svepsita siddha dehaM manasi parikalpya - 'On the rAgAnugA-path even a sAdhaka bhakta who has no rati yet can think of his own desired siddha deha." This is clearly non-revealed vision. Then he continues: jAta ratInAM tu svayam eva tad deha sphUrteh. “When rati arises, then that body will be automatically revealed." Srila RUpa GosvAmI has proven from the Padma PurAna that one who always serves Lord Hari mentally has direct association with He who is otherwise not perceived with (material) words and mind: mAnasenopacAreNa paricarya hariM sadApare vAN manasAgamyam taM sAkSAt pratipedire
Meditating on tangible godheads, like Gurudeva, Radhakund, Giriraja and Vrindavan also serves as a gateway to seeing Krishna face to face. At any rate, smaranam is not a cheap thing. It takes a bit of a 'miracle of revelation'...
I would just add at those last few sentences where he starts to emphasize smaranam, that as he nicely pointed out - kirtana prabhave, smarana svabhave (BSST's language). Do kirtana about those "tangible godheads" and rati will develop and then smaranam... and kirtana will continue! The means and the end!
Swami - April 20, 2008 1:14 pm
Krsnadasa Kaviraja is certainly correct in stating that a sadhaka who has not attained rati (bhava-bhakti) can meditate on his or her siddha deha. As we have emphasized all along, nistha, ruci, and asakti are also lacking rati. They are stages of sadhana-bhakti. In his Cc Sri Krsnadasa differentiates between a ajata-rati raganuga bhakti an jata-rati raganuga-bhakti, raganuga sadhana before and after attaining bhava. Sri Jiva uses the terms ajata-ruci and jata-ruci. At any rate the quote of Sri Krsnadasa's Karnamrta tika lends some support to the idea of a guru given siddha deha in the stages of sadhana-bhakti, but we are not arguing otherwise. We are appropriately qualifying such a practice by raising questions of adhikara within sadhana-bhakti and citing references to explanations of this practice like those given by BVT in his Harinama-cintamani.
But, yes, Advaita dasa has provided some good references to the importance of nama in relation to smaranam. Nama is the means to enter the stream of raga-bhakti and from there to support one's practice of smaranam. Furthermore nama can take one to the desired goal without a specific, detailed practice of smaranam. Nama fosters spontaneous smaranam, and this includes the dynamic idea and nama kirtana of BSST. This is my experience.
Babhru Das - April 22, 2008 11:23 pm
From Sri Guru Parampara:
Jiva Goswami explains in his commentary on Gopala-tapani Upanisad that the sruti brings up questions posed by various rsis to Brahma so that the mystery of the eighteen-syllable gopala mantra might be revealed. They ask plainly and confidently, without hesitation about confidential matters, thus indicating their adhikara for raganuga sadhana. Brahma is driven by the inquiries of the sages to contemplate, “How can a special taste in devotional practice be attained?” Thus he begins to explain the import of the gopala mantra.
This reminds me of something I read recently in the beginning of SB 10/13. Sukadeva says to Pariksit Maharaja, "Although the activities of the Supreme Lord are very confidential, no ordinary man being able to understand them, I shall speak about them to you, for spiritual masters explain to a submissive disciple even subject matters that are very confidential and difficult to understand."
As I read that chapter, something about it struck me in a way I don't remember experiencing before. After the big drama with Aghasura, who's described as "death personified," Krishna looks around and tells his friends, "It's really lovely here, with the river, all the trees, flowers and creepers, the singing of the birds and calls of the peacocks echoing, and the clean, soft sand. It's late, and we're hungry, so let's have lunch!" As I read that, I just thought that Krishna is really cool.
Babhru Das - April 22, 2008 11:27 pm
Nama is the means to enter the stream of raga-bhakti and from there to support one's practice of smaranam. Furthermore nama can take one to the desired goal without a specific, detailed practice of smaranam. Nama fosters spontaneous smaranam, and this includes the dynamic idea and nama kirtana of BSST. This is my experience.
Swami writes in this section of Sri Guru Parampara that "By encouraging his disciples to serve in his dynamic conception of kirtana, he [bSST] promised them that Krsna would not ignore them." We can see that Krishna has certainly not ignored our Swami, so we can take that same encouragement to immerse ourselves in that dynamic kirtan as well. Sri Krishna sankirtan ki jaya! Brihad-mridanga seva ki jaya!
Madan Gopal Das - April 22, 2008 11:59 pm
I just thought that Krishna is really cool.
So cool! Krishna is not just cool, he's smoooooth. :Talking Ear Off:
"The boss" as Prabhupada said. Gotta love it. 
Bijaya Kumara Das - April 24, 2008 7:57 am
So cool! Krishna is not just cool, he's smoooooth. :Talking Ear Off:"The boss" as Prabhupada said. Gotta love it.
yes and all inclusive. Thank you Guru Maharaja.
Babhru Das - April 27, 2008 10:43 am
III. Defense of the siksa parampara
If it is possible to attain Vraja bhakti in the parampara of Bhaktisiddhanta without the necessity of siddha-pranali diksa, one question still remains: What is the guru parampara of Bhaktisiddhanta Saraswati Thakura? The Thakura has revealed this in his song Sri Guru parampara, and in so doing, introduced the concept of a siksa or bhagavata guru parampara.
At a glance, the idea of a siksa guru parampara appears to be a concoction with no basis in the scripture and no historical record in the tradition. The parampara is a succession from guru to disciple, who in turn becomes guru, thus passing on the lineage to his disciple through the ritual of initiation. Although instructions (siksa) are important, without initiation one is not a card-carrying member of any sampradaya. The parampara is the lineage into which one is initiated. What then is a siksa parampara, in which devotees are said to be linked by something (siksa) other than initiation, and in which such connection crosses over different lines of succession and even in some cases ignores initiating gurus in the process?
To better understand the siksa guru parampara of Bhakti-siddhanta and its validity, we must first consider the state of the Gaudiya sampradaya during his time. As mentioned earlier, the Gaudiya sampradaya was not highly esteemed at the turn of the 20th century. Bhaktivinoda Thakura himself admitted his own bias against the Bhagavata, one imbibed from the pious Hindu circles in which he circulated. In such circles, the Bhagavata was considered to be a justification of immoral life in the name of religion. He thus shocked the pious of his time when after due consideration he announced his faith in Sri Caitanya and rejected the movements of the prominent Hindu reformers.
After joining the sampradaya, he preached vigorously about its actual doctrine and practice, and in so doing he exposed much of the distortion of Sri Caitanya’s teaching that had come to dominate the religious landscape in his name. He passed the torch of his campaign of reform to his son and devout follower, Bimala Prasada, the renowned Bhaktisiddhanta Saraswati Thakura. His choice to be succeeded in this effort by Bimala Prasada no doubt took into consideration the boy’s extraordinary good moral character, his erudition, and ultimately his devotion. After giving him initiation into chanting the Holy Name of Krsna, Bhaktivinoda Thakura sent him to Gaura Kisora dasa babaji for mantra diksa. Thus he readied him for the service he had in mind: restoring Gaudiya Vaisnavism to its rightful place at the peak of the great mountain of religious thought in the eyes of the modern world.
The degradation that the tradition suffered from at the time included various diksa lineages that, although stemming originally from one of the eternally liberated associates of Sri Caitanya, had become little more than a means of material livelihood for their so-called gurus. Claims of monopoly on the religious heritage of Sri Caitanya were common. Places of spiritual significance were held hostage by these unscrupulous people, who in the name of restoring them and offering blessings bilked pilgrims while keeping the holy sites in perpetual disrepair. A number of the once spiritual lineages had become lines of seminal succession, passed on from husband to wife and father to son, with little consideration of actual spiritual standing. Several of these lineages were also tainted by smarta brahmana influences stemming from Sankara. It is these types of initiating lineages that Bhaktisiddhanta rejected.
The extent of the distortion may have justified the magnitude of his response. Although others at that time may have sympathized with him, he alone was prepared to speak out. In doing so, he may have even criticized those following properly at the time for their reluctance to join with him in his efforts. They too were implicated in his estimation. Was such a campaign justifiable? Anyone who today has been touched by Gaudiya Vaisnavism as a result of this campaign must bow their head at the mere mention of his name, and the number of such persons is at this point uncountable, extending to all nations of the world.
Bhaktisiddhanta’s siksa guru parampara involved weaving his spiritual lineage out of the fabric of substance rather than form. Considering the condition of the prominent diksa paramparas, he placed in his line all of the universally acknowledged maha-bhagavatas appearing at one time or another in the various lineages. Thus his line crossed all of the lineages of the time and united them while dismissing them as well. He made a line (pranali) of siddhas and claimed that connection with all of them was the right of all sincere followers of Sri Caitanya. Their teaching (siksa) and adherence to it was the binding force to the sampradaya.
In all of his criticism of the lineages of the time, his clear intent was that of unification on spiritual terms. He wanted to separate followers of form from those of substance, and he expected those of substance to speak up for the dignity of Sri Caitanya’s precepts. He in no way dispensed with the institution of diksa. Indeed, he initiated thousands of disciples himself.
One of his prominent disciples, Bhakti Raksaka Sridhara Maharaja, has spoken about his Gurudeva’s spiritual conception of parampara thus: “In Brhad-bhagavatamrta the story is told of how Gopa Kumara, by chanting his gopala mantra, gradually leaves one stage and progresses to the next. There the gradation of devotion is traced. . . . In this zigzag way he is passing. . . . He is going from this side to that side, and going up. There is Prahlada’s guru-parampara, Hanuman’s guru-parampara, the Pandavas’ guru-parampara, Mahadeva’s guru-parampara. . . . but Gopa Kumara passes them also. . . . So, Brhad-bhagavatamrta has shown us the line of our guru-parampara, or the real line of our quest, of our search. . . . The very gist of the guru-parampara, the disciplic succession, is siksa, the spiritual teaching, and wherever it is to be traced, there is guru. One who has the transcendental eye, the divine eye, will recognize the guru wherever he appears. One who possesses knowledge of absolute divine love in purity he is guru. Otherwise, the guru-parampara is only a body parampara, a succession of bodies. Then the caste brahmanas, the caste goswamis, will continue with their trade, because body after body, they are getting the mantra. But their mantra is dead. We are after a living mantra, and wherever we can trace the living tendency for a higher type of devotional service, we shall find that there is our guru. One who has that sort of vision awakened will be able to recognize the guru wherever he may appear.”34
Scriptural evidence for a bhagavata and siksa guru-parampara can be drawn from the Srimad-Bhagavatam in terms of its own descent. Srimad-Bhagavatam is the most important scripture for the Gaudiya Vaisnavas. How has it come to them—what is its parampara? Krsna spoke its essence to Brahma. Brahma spoke it to Narada, and Narada in turn taught Vyasa its tenets. Sukadeva, who was known to have undergone no diksa samskara, learned its essence from Vyasa. Sukadeva spoke it to the emperor Pariksit. At that time, Suta heard it as well, and he in turn spoke it to Saunaka. This is the bhagavata guru-parampara, a siksa parampara.
Bhaktisiddhanta Saraswati Thakura, speaking out against the conception of a formal diksa guru-parampara taking precedence over a substantial spiritual guru-parampara of great realized preceptors, thus fashioned his bhagavata (or siksa) guru-parampara. His is not a formal line of physical bodies, but a line, a pranali, that is full of siddhas. One might ask, “What is the meaning of a siddha-pranali (line of siddhas) if it is not full of siddhas?” Thus Saraswati Thakura’s criticism of siddha-pranali included his rejection of a once bonafide system of guru-parampara that for the most part had deteriorated into a seminal line of family gurus claiming a monopoly on spiritual life.
Saraswati Thakura considered that the wealth he found in Bhaktivinoda Thakura came more from Jagannatha dasa babaji than it did from his connection with Bipin Bihari Goswami. Indeed, there is evidence that Bhaktivinoda Thakura’s diksa guru dismissed him for preaching that the true birth site of Sri Caitanya was in Mayapur and not Navadwipa,35 whereas Jagannatha dasa babaji confirmed the Thakura’s insight with delight. The initiating and instructing gurus are equal manifestations of the the Absolute. At the same time, one may be of greater importance to the disciple than another. Which guru is the most important? The one who helps us the most. For Bhaktivinoda it was his siksa guru, Jagannatha dasa babaji.
Bhaktivinoda was the siksa guru of Bhaktisiddhanta. There is good reason to believe that Bhaktisiddhanta inherited the inner wealth of Bhaktivinoda, as evidenced in his ability to distinguish its substance from the form in which it came to Bhaktivinoda, to repackage that essence and market it worldwide as Bhaktivinoda so desired. While referring to his own treatise, Tattva-sutra, Bhaktivinoda instructs us all as to the nature and appropriateness of Bhaktisiddhanta’s innovations. “Devotees of the Supreme Lord are not controlled by the scriptures since their activities are congenial to divine wisdom. Therefore, when the self-realized devotees ordain any new arrangement, this should be followed as a religious code, even if such new arrangements are not found in the scriptural dictums of the previous sages.”
The siksa of Bhaktisiddhanta that gave rise to his undertaking of a spiritual mission must be embraced for its underlying spiritual principle. The form it took is of less consequence, and unless his own followers understand this, they may unwittingly become party to that which he stood against. There is nothing from the sampradaya that he rejected, rather the abuse or misunderstanding of its tenets.
Zvonimir Tosic - April 27, 2008 10:33 pm
III. ..
(Dear Babhru,
it seems a part of text was duplicated in your message.)
..
A theoretical question: in few generations from now, parampara will extend and will include new individuals. I'm asking myself, who's gonna decide who will belong to the parampara of instruction? Which authority? If the list is one, like Bhaktisiddhanta Saraswati tried to unite many acaryas, disciples of some gurus in the future may be disappointed not to see their gurudeva within the list and thus maybe lose their faith in him. There's a reason I ask this.
It is not unusual to see many ISKCON devotees today, for example, believing only Srila Prabhupada is eligible to be next in the line after Bhaktisiddhanta Saraswati. For them all others, like Sridhara Maharaja, are not recognised because (among other things) they didn't preach as much as Srila Prabhupada or Bhaktisiddhanta Saraswati. And then after Srila Prabhupada, a new big acarya is also believed to succeed him.
This is just an example how some within largest Vaisnava group in the west envision modern day parampara. Can we call this new trend bodily succession, magnitude of charisma succession or true instructional succession or ...? What do you think about this and how it will influence our future? Thank you.
Babhru Das - April 27, 2008 11:48 pm
Thanks, Zvonimir. I think I fixed it.
With regard to your question, I would suppose that gurus in particular lines will determine who's to be included above them. I don't think you should legislate such things, although I would not be surprised to see such a move among some in ISKCON. (I see that there's some discussion again of trademarking "Hare Krishna Movement.") ISKCON folks would certainly, I imagine, always include Srila Prabhupada. Our line would certainly include Srila Sridhar Maharaja because of his influence on our Swami.
Zvonimir Tosic - April 28, 2008 12:47 am
With regard to your question, I would suppose that gurus in particular lines will determine who's to be included above them. ...Our line would certainly include Srila Sridhar Maharaja because of his influence on our Swami.
Dear Babhru,
Thank you for this.
So, can we say that siksa line is actually the lineage of heart, of inspiration, a subjective line?
Babhru Das - April 29, 2008 11:01 pm
So, can we say that siksa line is actually the lineage of heart, of inspiration, a subjective line?
This may be a good way to put it. The Bhagavata parampara is a line of inspiration. We do get such an idea from reading Sri Guru and His Grace.
Although we encounter many kinds of misunderstanding about the Bhagavata parampara, we should note that there's no evidence that any of the gurus in such a line were not themselves initiated in an unbroken line, at least as far as I've seen.
Bijaya Kumara Das - May 2, 2008 9:07 am
And do we not get an in sight into the paramara by what is discribed in the 17 volumes of Caitanya Lila ? when the author was using terms like and "this branch includes" the names of those in the lineage would follow as far as could be determined from the record and would end with an open statement that there were more that could be named for it was unlimited and the author could not list them all and then "this branch includes" as before and on and on whether it be siksa or diksa linage ?