Post by niscala on Mar 2, 2013 15:41:25 GMT -5
A Puzzling Review by Chitta Hari of “The Realization and Manisfestation of Your Eternal Identity”, posted on The Harmonist
I’m a kindergarten student looking at the language of professors, but even to me, it appears that Chitta Hari has misrepresented Uttama Sloka’s book when he wrote:
He arrives at his conclusions based mostly on the fact that the Goswamis, and Sri Rupa in particular in Sri Ujjvala-nilamani, have not directly written anything to indicate that manjari-bhava is any more exalted than any of the other gopi bhavas.
Actually, the conclusions in the author’s book are based not on what the Goswami's have not written, but what Visvanatha Chakravarti has written:
“One should understand the conclusion to these points. Sakhis, nitya-sakhis, prana-sakhis, priya-sakhis, and priya-narma-sakhis actually all have successively greater prema for both Radha and Krsna."
To say that one bases ones conclusions on a lack of evidence from one source, just because one has based one’s conclusions on another equally reputable source, is misleading.
Another misrepresentation by Chitta Hari: "Unfortunately the section seems to advocate a "get your siddha-deha now" mentality, when in fact this sacred identity is a gift from the guru-parampara to be bestowed by the grace of Guru and Krishna.”
Actually, the author has stressed the latter, and not the former.
The latter is evident thus: “When one hears these pastimes of Lord Krsna and becomes attracted to this particular mood, one must approach a genuine spiritual master to learn these eleven aspects (ekadasa bhavas) of his spiritual identity (siddha-deha). HC, 15.59-60”
In regard to a “get your siddha-deha now” advocacy, I didn't get that impression at all from reading the book. Actually, the difficulty and rarity of ragaunuga is a fairly constant theme of this book. Even to begin on the path, or even to read the book, the author places strict conditions, so he is far from cheapening the process:
“Devotees who are progressing through the beginning stages of sraddha and sadhu-sanga, are at a point on the path of bhakti that is not suitable for receiving the most benefit from the subject matters discussed in this book. One should first have a solid and mature foundation in understanding the true nature of one’s eternal relationship with Krsna (sambandha), the processes to attain that relationship (abhidheya), and the ultimate goal of pure love of Krsna –prema (prayojana).
This book is primarily for serious practitioners who have been engaged in hearing and chanting for many years, along with other elements of sadhana-bhakti, and who have studied and understood the Bhagavad Gita, Srimad-bhagavatam, and Caitanya-caritamrita. Those who have also studied the major writings of the Gaudiya vaisnava acaryas, especially the books I will be recommending further on, should be acquainted with this knowledge.”
According to Chitta Hari’s review: “He also makes a statement to the effect that realization of the siddha-deha does not arise solely from chanting Harinama. Let us remember that Krishna is non different from his holy name.”
A curious statement indeed, considering that the author has written:
“To reach the stage of ruci, one must first attain nistha – firm faith and steadiness in sadhana and bhajana, which means you are immersed in sravanam, kirtan and so on…
These are the external phases that one passes through as one evolves internally as a result of the potency of sravanam, kirtanam, and so on."
Sravanam and kirtanam means hearing and chanting of the holy name. Moreover, Uttama has stated:
“It is overwhelmingly clear from the writings of the acaryas that these nine items, namely, hearing, chanting, remembering, worshipping and so on, are the primary focus of sadhana bhakti, whether it be vaidhi or raganuga. In addition, hearing, chanting and remembering continue on as angas of prema-bhakti, where they are no longer part of one’s practice, but part of the eternal activities of prema-bhakti-rasa in krsna-lila.”
This could not be clearer, and indeed it only gives us impetus to hear and chant with more vigour then before, knowing how it is so essential to both paths of bhakti.
In summary although Chitta Hari does seem well acquainted with the subject matter of Uttama Sloka’s book, the way he has reviewed it, seems a misrepresentation of the same and it may deter from the extraordinary benefits that can be bestowed from this beautiful summary of the spontaneous path to love of Godhead.
I’m a kindergarten student looking at the language of professors, but even to me, it appears that Chitta Hari has misrepresented Uttama Sloka’s book when he wrote:
He arrives at his conclusions based mostly on the fact that the Goswamis, and Sri Rupa in particular in Sri Ujjvala-nilamani, have not directly written anything to indicate that manjari-bhava is any more exalted than any of the other gopi bhavas.
Actually, the conclusions in the author’s book are based not on what the Goswami's have not written, but what Visvanatha Chakravarti has written:
“One should understand the conclusion to these points. Sakhis, nitya-sakhis, prana-sakhis, priya-sakhis, and priya-narma-sakhis actually all have successively greater prema for both Radha and Krsna."
To say that one bases ones conclusions on a lack of evidence from one source, just because one has based one’s conclusions on another equally reputable source, is misleading.
Another misrepresentation by Chitta Hari: "Unfortunately the section seems to advocate a "get your siddha-deha now" mentality, when in fact this sacred identity is a gift from the guru-parampara to be bestowed by the grace of Guru and Krishna.”
Actually, the author has stressed the latter, and not the former.
The latter is evident thus: “When one hears these pastimes of Lord Krsna and becomes attracted to this particular mood, one must approach a genuine spiritual master to learn these eleven aspects (ekadasa bhavas) of his spiritual identity (siddha-deha). HC, 15.59-60”
In regard to a “get your siddha-deha now” advocacy, I didn't get that impression at all from reading the book. Actually, the difficulty and rarity of ragaunuga is a fairly constant theme of this book. Even to begin on the path, or even to read the book, the author places strict conditions, so he is far from cheapening the process:
“Devotees who are progressing through the beginning stages of sraddha and sadhu-sanga, are at a point on the path of bhakti that is not suitable for receiving the most benefit from the subject matters discussed in this book. One should first have a solid and mature foundation in understanding the true nature of one’s eternal relationship with Krsna (sambandha), the processes to attain that relationship (abhidheya), and the ultimate goal of pure love of Krsna –prema (prayojana).
This book is primarily for serious practitioners who have been engaged in hearing and chanting for many years, along with other elements of sadhana-bhakti, and who have studied and understood the Bhagavad Gita, Srimad-bhagavatam, and Caitanya-caritamrita. Those who have also studied the major writings of the Gaudiya vaisnava acaryas, especially the books I will be recommending further on, should be acquainted with this knowledge.”
According to Chitta Hari’s review: “He also makes a statement to the effect that realization of the siddha-deha does not arise solely from chanting Harinama. Let us remember that Krishna is non different from his holy name.”
A curious statement indeed, considering that the author has written:
“To reach the stage of ruci, one must first attain nistha – firm faith and steadiness in sadhana and bhajana, which means you are immersed in sravanam, kirtan and so on…
These are the external phases that one passes through as one evolves internally as a result of the potency of sravanam, kirtanam, and so on."
Sravanam and kirtanam means hearing and chanting of the holy name. Moreover, Uttama has stated:
“It is overwhelmingly clear from the writings of the acaryas that these nine items, namely, hearing, chanting, remembering, worshipping and so on, are the primary focus of sadhana bhakti, whether it be vaidhi or raganuga. In addition, hearing, chanting and remembering continue on as angas of prema-bhakti, where they are no longer part of one’s practice, but part of the eternal activities of prema-bhakti-rasa in krsna-lila.”
This could not be clearer, and indeed it only gives us impetus to hear and chant with more vigour then before, knowing how it is so essential to both paths of bhakti.
In summary although Chitta Hari does seem well acquainted with the subject matter of Uttama Sloka’s book, the way he has reviewed it, seems a misrepresentation of the same and it may deter from the extraordinary benefits that can be bestowed from this beautiful summary of the spontaneous path to love of Godhead.
