What's the difference between predicating the minds of the acaryas as GKD seemed to do in response to the examples of acaryas repeating the diksa mantras and sastra yukti? It would seem that it could be the same in some instances. Sastra yukti is much more of a reliable pramana it would seem.
Prema, could you explain a little more what you mean with predicating the minds of the acharyas?
Here's some quotes from the FB discussion by GKD which may be in that category of predicating and got me thinking about my question.
"In each case you will see a determination by the new guru that the old guru was not fit to give the diksha."
"If Sridhara maharaja has said that the old gurus were qualified and he is just giving again, it may be due to humility or not wanting to tell the fact about the nature of the first guru being deficient. In any case it is technically against sastra."
" If any of these gurus thought that the mantra was given properly then why would they again give it? All of them know the sastra and therefore whether they tell you their inner feeling or not they have determined that your first guru was not qualified to actually transmit the mantra to you."
I do not understand the question.
I apologize that I was not clear. I listened to the Swami Call and you seem to have addressed my basic question.
It seems that as you wrote on a previous thread that sastri yukti can mean we look at how the acaryas interpret a verse. You give the example of how Sri Jiva gives a certain interpretation of an HBV verse. In that case, we go with Sri Jiva's interpretation.
This is a wonderful verse from CC that you have quoted in this regard. "'Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the sastras confirm, one should accept whatever progressive path the mahajanas advocate."
As you say, rtvikism in all its forms does away with this principle of the heart and will of the vaisnava.
Many devotees who seem to have a good general understanding of Gaudiya Siddhanta seems to fall prey to these narrow interpretations when it comes to guru tattva. I think sometimes the issue is so intertwined with sentiment and personal baggage, it may cloud the intellect.
I think when you mentioned on the call the comment about "pay grade" it spoke to my original point about predicating the minds of acaryas. Commenting on what an acarya can or cannot do or presume you understand why they may do something is really only appropriate by someone who is of that qualification.