śravaṇa-daśā

1. This does not uphold the idea that guru should determine if the disciple has had any realizations about these bhavas (edadas bhavas).
2. If there are unscrupulous gurus that even do not know the raganuga sadhana tattva
but they allegedly give siddha pranali, it does not mean siddha pranali would be a false initiation, against raganuga teachings of the previous acaryas

It is completely false that BSST had no guru- he accepted both BVT and Gaura-Kishora das babaji as his gurus, and they provided ample guidance in regard to raganuga bhakti, which is written about in detail in the books of BVT. It is well known that he is Nayana Manjari. BVT is, of course, Kamala Manjari. Your foolish accusations are only condemning yourself.

>>From it one can see that BSS makes two mistakes:
1. The revelation of the ekadas bhavas cannot be done by guru, as all the Gaudiyas of his time stated, including his own father said.

You are conveniently ignoring the context in which he spoke these words. The very sentence before he states that "Therefore the present guru asks his disciple his own inclinations"

So he is stating it cannot be done by the guru, without the guru asking his disciple his inclinations. BVT has agreed with this, stating that without such consultation the guru's instructions are not without fault.

The reason for such instructions is amply given in the goswami literature. If one is given instruction in a rasa different from one's own inclinations, the result will be a conflict in tastes:

"What determines who takes up which type of rati? Is it decided by having no impressions of a particular rati from previous lives, by having an impression of one type of rati from previous lives, or by having impressions of many types of rati? In the first option – absence of impressions – rati cannot occur at all, because no taste could arise. In the case of persons having impressions of many types of rati, a particular rati could not manifest prominently because conflicting tastes would result in the improper manifestation of rasa (rasābhāsa). (BRS 2.5.38 tika JG)

Impressions are primarily formed by sanga and siksa in a certain rasa. In order to avoid rasa bhasa in the future, the guru, as described in Jaiva Dharma, asks the disciple his own inclinations. Thereafter he gives the ekadasa bhavas to that disciple.


>>>The disciple inclination (for a certain rasa) (by following his own imagination) ... would lead to the revelation of the ekadas bhavas

Here again you have falsely represented the opposing position, thus creating a straw man argument in a vain attempt at deception. NO ONE is suggesting that the disciple follows his imagination. In ALL the sastra it is said he should follow his own natural taste, his inclinations. Why are you attempting to throw mud in the water of their clarity?

>>2. Pertaining going to aks guru, his father says something else:
Because of this greed the disciple asks at the feet of his guru, - lobha hoile udaya guru pade jijnasa
how is it possibile to attain such lilas, tell me, o great one? - kemone paibo lila kaha mahasaya
Due to his mercy gurudeva will describe - gurudeva kripa kori koribe varnan
the principles of lila together with ekadas bhava - lila tattva ekadas bhava sangatan

Yes, the guru will describe AFTER establishing the disciples inclinations. His father, BVT, has already written in Jaiva Dharma that this is the process, the neglect of which makes it faulty. Are you suggesting that BVT is contradicting himself here? That makes no sense. If I say "Determine which course you want to do, then go to the website and enrol in that course. You will get the details of its components on the website" am I contradicting myself if I later say "you have to go to the website and enrol in the course. You will get the details of its components on the website" The establishment of the disciple's inclinations has already taken place. He then begs at the feet of his guru to have the details revealed to him.

BVT: To determine rasa, it is only necessary to examine your own ruci.

If you are unable to reconcile these contradictions then the best course is to be humble and open to a viewpoint that reconciles contradictions (which are only apparent) in a way that honours all persons in all gauidya sampradayas. Your poorly reasoned faulty attacks on persons who are of the highest order of devotees, being able to convert many thousands into devotees of Krsna, is doing great harm to your delicate bhakti-lata.