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Post by prisnidd on Apr 20, 2013 8:49:45 GMT -5
"Those who follow
the advice of a pseudo-guru by mentally conceiving of
themselves as mañjaris, when in fact they are still conditioned
by the material modes of nature, fall away from the path of
pure devotion and become Sahajiyas, pretenders.
Once, the revered devotee Srila Bhakti Pramoda Purî
Maharaja commented that the mañjarî pretenders will not
attain the aprakriita-svarupa (spiritual form) of a
gopî or a mañjarî in their next life –
rather they will be born again in
the material world as mundane females. Therefore it is better
to heed the advice of the verses in
Pråk®ta-rasa Çata-düßa√î.
No one can make
rasa manifest in the Holy Name by
artificial means. The notion that Krisn’s Holy Name
originates from rasa is backwards and incorrect.
It can never be that
rasa is present first and then it becomes
rati or sraddha.
Rati develops from sraddha
– the Bhagavata
never sings anything other than this
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Post by prisnidd on Apr 20, 2013 9:51:44 GMT -5
The folloving verse of Bhaktisiddhanta I don't understand
It should not be said that bhava has been achieved when
rati has still not yet developed. A raganuga-bhakta never says
that sadhakas (neophytes) have achieved the manifestation of bhava
.......
Once the seed of bhava appears, vaidhi-bhakti is no longer
present. One must never consider ruci and rati to be the
same thing.
Rasa can never be achieved simply by talking about
raganuga-bhakti. One who is still in need of being purified
by following the scriptural injunctions (vaidhi-bhakti) can
never be said to be a raganuga devotee
One can never experience bhava before performing sadhana-
bhakti. One who cannot reject faith in materialism can
never attain rati
If bhava has not yet appeared, one can never become a
rasika. One can never become a rasika if mundane emotions
are not abandoned.
The following is a quote from Thakura Bhaktivinoda:
When a devotee following the path of vaidhi-bhakti
abandons his various material desires and executes
bhajana according to the instructions of the scriptures,
the spiritual master and the Vaisnavas, then taste (ruci),
manifests in his bhajana. When ruci thus appears, he
abandons the path of vaidhi-bhakti and enters the plane
of raganuga-bhakti .
Bhaktisiddhanta continues:
A devotee never entertains materialistic theories about the
Holy Name of Krishna. One will never attain a glimpse of
The Lord's form through the Holy Name if anarthas are not
eliminated.
If anarthas are not removed, then the Holy Name will
never produce knowledge of the divine qualities of Krishna.
If anarthas are not destroyed by the chanting of the Holy
Name, one can never engage in service of Krishna.
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Post by prisnidd on Apr 20, 2013 11:43:59 GMT -5
If the lineage going through bhaktisiddhanta becomes so strict that no one can return to Goloka since no one is qualified, it will die out. And only lineages who can promise success will be left. So in all, I have a hard time fully understanding bhaktisiddhanta here in its extension to today.
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Post by Uttamasloka on Apr 20, 2013 17:01:51 GMT -5
BSS was very strict because there were so many pretenders in his day in India and he wanted to differentiate what he was presenting from their lesser expression of raganuga.
Essentially he was saying that you have to get to the stage of anartha-nivritti where your anarthas are no longer controlling you and forcing you to engage in activities that are unfavorable for progress in bhakti. As we know from VCT, RG and JG in BRS, anarthas are reduced gradually during each stage, including the final stages of nistha, ruci and asakti, and may still remain even at the stage of bhava. Those are the facts.
Since BSS will not contradict their statements, we must understand that he means the influence of anarthas are eliminated and are no longer a dominant force in one's life. If we take his direct meaning, it would contradict the previous acaryas and that is not acceptable, since according to SP and other acaryas, one cannot contradict the previous acaryas.
He is warning us that if you are still inclined to engage in material activities of unnecessary sense gratification, then you are not yet at the stage where you can progress to the stage of ruci and asakti leading to bhava.
Also, even though we may learn about the siddha-deha and its ekadasa-bhavas and awaken the beginning stages of our own realization of them, we cannot and should not prematurely engage in siddha-deha meditation until we are solidly on the platform of nistha with the requisite level of anartha-nivritti as just described.
So, first learn about the details of the processes, honestly understand your current position, and work carefully and slowly to the point of genuine qualification, seeking mercy at every step from our gurus and Krsna. Complete honesty about one's condition is essential because prematurely moving forward will not produce the desired results and will likely result in undesirable consequences.
Steady sadhana and gradually increasing immersion in those angas, especially sravanam, kirtanam, smaranam, are the key to advancement at all stages.
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