The sat guru and the transcendental sound

[raga]

 

Harinama, I believe. The first disciple was a young boy, whose name I can't remember, and that boy served at Chaitanya Math for many, many years. Sraman Maharaj does give a biography of that boy.

 

 

The question on first initiations first sprung up in this thread when you brought up the subject matter of Lalita Prasad's non-objection to Bhaktisiddhanta's initiations. Since Gaura Kishora Baba engaged him in chanting Harinama, why would anyone have objected to his giving Harinama to others? However, the controversy was over his (not) receiving mantra-diksa and giving it to others. I am particularly interested in how the dates of his first mantra-diksa initiations parallel with the Lalita Prasad's ceasing to cooperate with him, as the opinion of Lalita Prasad was your most essential argument earlier in this thread:

 

 

The most significant point I would make is that Saraswati Thakur's brother Lalit Prashad, who in later years became a critic of Saraswati Thakur, was quite closely associated with Saraswati Thakur and his disciples until 1918. That is, until the time when Saraswati Thakur took sannyasa. Surely Lalit Prashad, who is affiliated with the "babaji group", would have raised a loud objection if he knew, as he surely would have known, that Saraswati Thakur was lying when he said he was a disciple of Babaji Maharaj.

 

 

[muralidhar]

Are you saying there can be two kinds of Parampara. A lineage of devotees that initiates with Harinama, and a lineage where there is Mantra Diksa.

[raga]

 

I am just exploring some issues. I would be interested to hear from you, who do you say is the initiating Guru of Srila Krishnadas Kaviraj Goswami? In CC, Adi 1.37 he lists Srila Raghunath das Goswami as a siksa-guru, not Diksa. What relationship do you say he has with Sri Nityananda Prabhu?

 

 

Many are of the opinion that Raghunatha Bhatta was the diksa-guru of Krishnadas Kaviraja. They draw support to this from the "zrI-rUpa-raghunAtha pade yara Aza" stanza of Caitanya Caritamrita, as well as from his Govinda-lilamrita, where in the end of each chapter he praises Rupa, Raghunatha Das and Jiva, but particularly states of Raghunatha Bhatta: "kAvye zrI raghunAtha bhaTTa viraje govinda lIlAmRte" -- "The poem Govinda Lilamrita is born from the blessings of Sri Raghunatha Bhatta Gosvami".

 

I have also heard that there is a disciplic succession descending from Krishnadas Kaviraja to Rupa Kaviraja, who was later ousted from the sampradaya. This guru-pranali was traced through Krishnadas to Raghunatha Bhatta. I have not researched this bit of history further, though probably I should.

 

Traditionally main concern has been over the diksa-gurus of those who in turn bestowed mantra-diksa to others. In the history of the Gaudiya tradition, there are examples of recognized saints whose guru-pranali was uncertain or unconventional, but it is remarkable that they did not initiate others on account of this -- for the very reason of avoiding confusion. Do you know of any diksa-pranalis descending from Krishnadas Kaviraja?

 

Others have proposed that Raghunatha Das was his diksa-guru, drawing from the aforementioned stanza of Caitanya Caritamrita in which "Raghunatha" is open to interpretation, as well as from the 18th chapter of Prema Vilasa, which describes how Krishnadas Kaviraja took shelter of the lotus feet of Raghunatha Das. In my opinion the case of Raghunatha Bhatta is much stronger.

 

If indeed one of the six Gosvamis was the diksa-guru of Krishnadas, it would explain his pranama to mantra-guru (CC Adi 1.35) and the Six Gosvamis without specifying the name of the mantra-guru. It is noteworthy that he first offers respects to his mantra-guru, thereafter offering his respects to his many siksa-gurus. In the 44th verse, he again praises his mantra-guru: yadyapi AmAra guru caitanyera dAsa tathApi jAniye Ami tAGhAra prakAza – “Although I know that my guru is the servant of Sri Caitanya, nevertheless I know he is His manifestation.” We may easily understand that he indicates the mantra-guru here because the word “guru” is not in a plural form which would necessarily indicate his many siksa-gurus, as diksa-guru is always one but siksa-gurus may be many.

 

As far as his relationship with Nityananda Prabhu is concerned, I take it that Nityananda was one of his big sources of inspiration in coming to Vraja, as is documented in his work. I know, though, that A.C. Bhaktivedanta Swami proposes the following in his translation of Adi-lila 1.40: "Srila Nityananda Rama is the plenary manifestation of the Lord, and I have been initiated by Him. I therefore offer my respectful obeisances unto His lotus feet." The Bengali reads: "yanra muni das" -- "whose servant I am".

[raga]

 

Are you saying there can be two kinds of Parampara. A lineage of devotees that initiates with Harinama, and a lineage where there is Mantra Diksa.

 

 

No. I am saying that Harinama is often given before mantra-diksa. This is a common practice both inside and outside the Gaudiya Matha. For a follower of the Six Gosvamis, eventually there must be mantra-diksa, for otherwise one transgresses the writings of the mahajanas (viz. Bhakti Sandarbha).

[muralidhar]

In regard to my references to Lalit Prashad's connection with Saraswati Thakur up till 1918..

 

My point was that Lalit Prashad acknoledged that Saraswati Thakur had become the Guru of some devotees. Lalit Prashad attended a number of functions where Saraswati Thakur and his disciples were preaching.

 

Also, another historical point comes to mind. The first person to receive sannyasa from Saraswati Thakur was Bhakti Pradip Tirtha Maharaj, an initiated disciple of Srila Bhaktivinode Thakur.

 

 

[raga]

 

In regard to my references to Lalit Prashad's connection with Saraswati Thakur up till 1918..

 

My point was that Lalit Prashad acknoledged that Saraswati Thakur had become the Guru of some devotees. Lalit Prashad attended a number of functions where Saraswati Thakur and his disciples were preaching.

 

 

Basically all I am concerned about in this regard is whether he received mantra-diksa or not. The rest of it is historically interesting but not really of my immediate concern as far as the subject matter under discussion is concerned.

[muralidhar]

Raga said:

I am saying that Harinama is often given before mantra-diksa. This is a common practice both inside and outside the Gaudiya Matha. For a follower of the Six Gosvamis, eventually there must be mantra-diksa, for otherwise one transgresses the writings of the mahajanas (viz. Bhakti Sandarbha).

<hr>

But if a person who has received just Harinama initiates a disciple, and that disciple initiates a disciple, and that disciple initiates a disciple, what then???

 

Are you saying that the devotee who has accepted a Guru in this way, and is chanting the suddha-nama, cannot ever dare utter the mantra "klim krishnaya govindaya gopijanaballabhaya swaha" or the mantra "kleeng kamadevaya vidmahe puspabanaya dhimahi tanno'nanga prachodayat".

 

 

[muralidhar]

klim krishnachaitanyaya vidmahe vishwambharaya dhimahi tanno gaura prachodayat

 

As the last word in the mantra says (prachodayat), I have nothing to fear when I repeat this mantra.

[muralidhar]

Srila Bhakti Rakshak Sridhar Maharaj:

 

There was an alwar, a South Indian guru who had the highest type of mantra. Ramanuja wanted that mantra from him. The alwar told Ramanuja, "If you don't disclose this mantra to anyone, then I shall reveal it to you." Ramanuja agreed, and with this pledge, Ramanuja approached him and received the mantra. It had already been announced to the public that Ramanuja was receiving that mantra, and so many people were standing outside waiting. They had heard that Ramanuja had accepted this condition and received the mantra from that guru. As soon as Ramanuja came out, the mob that was waiting there impatiently began asking him, "What kind of mantra has he given you? What is the mantra? Is it of the highest order that will deliver us all?"

"Yes."

"Then what is it?"

"This is the mantra." (om namo narayanaya)

He gave it out, and his guru chastised him. "What have you done? Don't you know what is the result?Yes, I know: eternal hell, but your mantra cannot but be fruitful, so they will be saved, although I may go to hell."

 

 

[raga]

 

But if a person who has received just Harinama initiates a disciple, and that disciple initiates a disciple, and that disciple initiates a disciple, what then???

 

Are you saying that the devotee who has accepted a Guru in this way, and is chanting the suddha-nama, cannot ever dare utter the mantra "klim krishnaya govindaya gopijanaballabhaya swaha" or the mantra "kleeng kamadevaya vidmahe puspabanaya dhimahi tanno'nanga prachodayat".

 

 

They do not follow the path of delineated in Jiva Gosvami's Bhakti Sandarbha. That's all I have to say. There may be all kinds of extraordinary personalities, but I prefer not to gamble with innovations. I find the path of the Gosvamis safe enough.

 

Do you think it is a good idea to post confidential diksa-mantras in a public internet forum?

[muralidhar]

Madhava said:

Do you think it is a good idea to post confidential diksa-mantras in a public internet forum?

<hr>

 

What is the harm?

 

Sri Ramanujacharya is my guide.

[raga]

 

klim krishnachaitanyaya vidmahe vishwambharaya dhimahi tanno gaura prachodayat

 

As the last word in the mantra says (prachodayat), I have nothing to fear when I repeat this mantra.

 

 

This is the Gaura-gayatri you receive in Sridhar Maharaja's line? In the lineages of Bhaktivedanta Swami and Narayan Maharaja, the mantra runs "klim caitanyaya vidmahe...". Also Bhaktivedanta Swami gives Gaura-mantra as "namah", Narayan Maharaja gives "svaha". On top of the whole show, there are different mantras going around originating in Bhaktisiddhanta? What's going on here?

[muralidhar]

I only know what I heard through my ear as I sat on a chair next to Guru Maharaj, (with my hand covering my other ear).

 

Murali

[raga]

 

Madhava said:

Do you think it is a good idea to post confidential diksa-mantras in a public internet forum?

 

<hr>

 

What is the harm?

 

Sri Ramanujacharya is my guide.

 

 

Don't be ridiculous. You are supposed to be in the Madhva sampradaya.

[muralidhar]

Madhava:

Don't be ridiculous. You are supposed to be in the Madhva sampradaya.

<hr>

 

Huh?

 

Sri Ramananda Raya was in the Ramanuja Sampradaya, was he not. Should we ignore the instructions of Sri Ramananda Raya? Are the instructions of Sri Ramanujacharya meaningless. You say follow the mahajans. Isn't Sri Ramanujacharya a mahajan?

[raga]

 

Madhava said:

Do you think it is a good idea to post confidential diksa-mantras in a public internet forum?

 

<hr>

Muralidhara said:

What is the harm?

 

 

What is the harm of whimsically disobeying the mahajanas?

 

<font color="darkblue"><center>gopayed devatam iSTaM gopayed gurum AtmanaH

gopayed ca nijaM mantraM gopayed nija mAlikam

 

(Hari Bhakti Vilasa 2/147, from Sammohana Tantra)</center>

"One should keep hidden his own worshipable Lord. One should keep hidden the name of his own spiritual master. One should keep hidden his own mantra and one should keep hidden his own japa mala."</font color>

 

In your line you can do whatever you please, disregarding the Gosvami granthas?

[raga]

 

Sri Ramananda Raya was in the Ramanuja Sampradaya, was he not. Should we ignore the instructions of Sri Ramananda Raya?

 

 

You tell me if he was in Ramanuja Sampradaya. No idea. Judging by the Ramananda Samvada in the Caitanya Caritamrita, he did not embody the Sampradaya vicara of the Ramanuja lineage. His upasya and upasana were rather different from the Ramanujaites. Any references to Ramananda's sampradaya, please?

 

 

 

Are the instructions of Sri Ramanujacharya meaningless. You say follow the mahajans. Isn't Sri Ramanujacharya a mahajan?

 

 

Yes, he is a mahajan, but not exactly a mahajan whom Mahaprabhu requested to set the standards for His followers. Narottama (PBC) discriminates between earlier and later mahajans. According to Visvanatha (RVC), in the sadhaka-deha we follow the six Gosvamis.

 

 

 

[muralidhar]

 

Brahma Gayatri Bhasya by Srila Bhaktiraksaka Sridara Deva Goswami Maharaja

 

 

"The gayatri mantra will excite us to be mindful

about Srimati Radharani's lotus feet, to obey her orders."

 

"Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra."

 

 

The Mantra

 

om bhur bhuva sva tat savitur varenyam bhargo devasya dhimahi dhiyo yo na pracodayat om

 

om - the seed mantra which contains everything within it; bhur - the physical world; bhuva - the mental world; sva - the intellectual world; tat - that, the three planes of experience; savituh - the soul; varenyam - worshipable, venerable; bhargo - the supersubjective area, the svarupa-sakti; devasya - who is beautiful and playful, Krsna, Reality the Beautiful; dhimahi - come meditate; dhiyah - of meditation, of service; yo - who; na - us; pracodayat - enthuses our capacity;

<DIV ALIGN=CENTER>

 

Translation

 

"Above the three planes of mundane experience, bhu, bhuvah, svah is the soul, savitur, who shows us everything just like the sun. Above the soul is the supersubjective plane which is varenyam, most venerated and worshipable. That worshipable plane of existence is called bhargo, brilliant and illuminating. The supersubjective area, bhargo, is the plane known as the svarupa-sakti which is the internal pleasure potency of deva, Krishna, Reality the Beautiful. That bhargo is His own divine potency Srimati Radharani. Let us meditate upon the lotus feet of Srimati Radharani, whose extended self and essential nature, mahabhava, is the svarupa-sakti, and who enthuses our capacity of devotional service. Let us surrender unto Her divine service."

 

 

For anyone who wants to read more, a longer commentary is available here:

http://www.gosai.com/chaitanya/srila_sridhara_mj/ssm_gayatri.html

 

Other, longer commentaries can be found in a number of publications from Sri Chaitanya Saraswat Math.

 

 

 

[muralidhar]

Any references to Ramananda's sampradaya, please?

 

<hr>

Yes, if you want references, just go to the Gambira room of Mahaprabhu in Puri

 

Take a look at the huge mural picture on the wall of that room where Mahaprabhu lived. Take note of the Sri Sampradaya tilak on the forehead of Sri Ramananda Raya, who is pictured in the mural with Mahaprabhu.

[Jahnava Nitai Das]

 

This is the Gaura-gayatri you receive in Sridhar Maharaja's line? In the lineages of Bhaktivedanta Swami and Narayan Maharaja, the mantra runs "klim caitanyaya vidmahe...". Also Bhaktivedanta Swami gives Gaura-mantra as "namah", Narayan Maharaja gives "svaha". On top of the whole show, there are different mantras going around originating in Bhaktisiddhanta? What's going on here?

 

 

In the mantra-shastra you will find reference to the thousands of permutations of each gayatri mantra based on different aspects of worship. There is absolutely nothing unusual that mantras will have different bijaksharas or other aspects. I would suggest you look into this more before judging what is authentic and what is not. These saintly people who have been giving these mantras for decades truly know much more about these subjects than you think. Your several years of exposure to eastern thought still leaves you lacking in certain aspects of knowledge, so you should be careful to ridicule topics you have not studied.

 

 

 

Sri Ramanujacharya is my guide.

 

 

Don't be ridiculous. You are supposed to be in the Madhva sampradaya.

 

 

 

Personally I take the dust of the great Vaishnavas on my head, regardless of their object of worship or lineage. Their instructions are my life and soul. Sri Ramanuja met Gauranga in Navadvipa and engaged in direct worship of Mahaprabhu, so where is the question of him not being someone whom we should follow. On what basis do you decide who is a mahajana of the past (whom we shouldn't follow) and who is a mahajana of the present (whom we should follow). And why do you think others should accept your view on defining who falls under what category of mahajana?

 

 

 

"One should keep hidden his own worshipable Lord. One should keep hidden the name of his own spiritual master. One should keep hidden his own mantra and one should keep hidden his own japa mala."

 

 

So basically you are saying you have violated the injunctions of the Goswami Pustakams by revealing your guru to others in this forum. And you accuse Muralidhar of committing an equally terrible sin. Perhaps you both need to perform some prayascitta to attone for this maha-papam. But I won't bring it up because I had revealed the name of my worshipful Lord Sri Krishna in past messages. So I am equally guity of these heinous sins.

 

 

In your line you can do whatever you please, disregarding the Gosvami granthas?

 

 

There are certain rules which are given in these pustakams to satisfy ritualistic practitioners. The saragrahi vaishnava knows the essence of these instructions and aims to accomplish their purpose.

 

Do we all perfectly follow the Goswami's injunctions and procedures on brushing our teeth? Do we know how to properly bathe to purify ourselves and make us fit internally and externally for sadhana? Do we avoid sinful foods such as eggplant? There are plenty of things which some of us may not follow in the Goswami's Pustakams. We should know the essence and mood of the Goswami's and of Chaitanya Mahaprabhu, and apply those injunctions which will please them, not just the external rituals. We must aim at their inner mood.

[muralidhar]

Madhava,

As I mentioned earlier, I would be interested to hear your answer to these questions.

 

Who do you say is the initiating Guru of Srila Krishnadas Kaviraj Goswami? In CC, Adi 1.37 Kaviraj Goswami lists Srila Raghunath das Goswami as a siksa-guru, not Diksa. What relationship do you say he has with Sri Nityananda Prabhu?

 

Muralidhar

[muralidhar]

Madhava,

 

I missed the section you entered regarding the Diksa Guru of Srila Krishnadas Kaviraj Goswami. I only noticed it when I re-read the thread this evening.

 

You discuss that some persons have suggested Raghunatha Bhatta was the Diksa Guru of Krishnadas Kaviraj Goswami. And of course, Krishnadas Kaviraj Goswami is constantly saying "sri-rupa-raghunatha pade.." , meaning he is constantly giving obeisances to Srila Raghunath das Goswami and Sri Rupa Goswami. So we know that in the last years of his life, that is, during the period when he wrote the CC, he was especially appreciative of the inspiration and guidance he had received from Srila Raghunath das Goswami and Sri Rupa Goswami.

 

Madhava said, "If indeed one of the six Gosvamis was the diksa-guru of Krishnadas, it would explain his pranama to mantra-guru (CC Adi 1.35) and the Six Gosvamis without specifying the name of the mantra-guru."

 

Honestly, I fail to understand your logic here. Srila Kaviraj Goswami directly states that the sad-Goswamis are his siksa-gurus. Of course a Diksa Guru can also give siksa, but if one of the six Goswamis were his Diksa Guru then where is the special praise that should be offered to that special devotee who has given Divine Realization received through Diksa?

 

You have noted:

I know, though, that A.C. Bhaktivedanta Swami proposes the following in his translation of Adi-lila 1.40: "Srila Nityananda Rama is the plenary manifestation of the Lord, and I have been initiated by Him. I therefore offer my respectful obeisances unto His lotus feet." The Bengali reads: "yanra muni das" -- "whose servant I am".

 

Indeed. You choose the words "Whose servant I am".

 

Alternatively, we might translate "yanra muni das" with the words "I belong to Him" or "I am a slave or servant or devotee of Nityananda Prabhu".

 

In 1974, my siksa-guru Srila A.C. Bhaktivedanta Swami told me "thoroughly read and assimilate my books" and I take his words to heart. Because of problems within the institution he founded I left ISKCON and took initiation from Srila Sridhar Dev Goswami Maharaj. But that doesn't change the fact that I am also a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada. And for that reason, in the article I intend to put together concering Parampara I will present the position taken by Srila Prabhupad, that Kaviraj Goswami was initiated by Sri Nityananda Rama.

 

The circumstances of his initiation? I will say they are described in Chaitanya Charitamrta, Chapter 5, verses 181-198, since there is no indication anywhere that Srila Krishnadas Kaviraj Goswami ever met with Sri Nityananda Prabhu in any place other than in the dream Kaviraj Goswami experienced.

 

I will argue the case that Kaviraj Goswami's spiritual path was very much like the path of Gopakumara in Brhad Bhagavatamrtam. In Gopakumar's case, his Diksa Guru went away just a moment after he gave Gopakumar the Diksa mantra.

 

jaya jaya nityananda, jaya krpa-maya

yanha haite painu rupa-sanatanasraya

 

yanha haite painu raghunatha-mahasaya

yanha haite painu sri-svarupa-asraya

 

sanatana-krpaya painu bhaktira siddhanta

sri-rupa-krpaya painu bhakti-rasa-pranta

 

jaya jaya nityananda-caranaravinda

yanha haite painu sri-radha-govinda

 

All glory, all glory to the lotus feet of Lord Nityananda, by whose mercy I have attained Sri Radha-Govinda!

 

Muralidhar

[anadi]

["I do not know how much nectar the two syllables `Krs-na' have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert." (Antya-lila 1.99)]

 

Only Rupa Gosvami can say this; we cannot. By the mercy of Caitanya Mahaprabhu, Rupa Gosvami can glorify nama.

 

What is the meaning of ceto darpanam marjanam? There are two cittas - one is cit and one is citta. Citta means maha-tattva, the covering of the soul, which is anucit-infinitesimal. But here, citta means heart. Ceto darpanam marjanam. In a mirror, if the mirror is clear, you can see your face and your whole body. ... if you want to wash this mirror of the heart, then chant the name. What kind of name? This is the question. The way that we are chanting now will not suffice at any time. You should know this.

A very small child did not want to go to school, but his father and mother forcibly took him in the car and drove him there. Even though he was weeping, they put that baby on the teacher’s lap by force, and left him there. Throughout the day he was weeping, but his teacher was very merciful and very sweet to him. His teacher gave him a brightly colored book, and on the first page he saw so many pictures. He said, "A-apple, B-ball. ." The boy became very happy. Then the teacher asked him, "Can you read?Yes, A-apple." In this way he began, and his teacher praised him, "Oh, you are now a good student. You have read everything completely." The teacher also brought him an apple and said, "You can have this." Thus the boy became very happy, and the next day he was asking his mother, "When will I go to school?" After some days the child had to learn some difficult things, and when he could not learn, his teacher twisted his ear. He then became !

puzzled.

The guru also acts like this. Somehow, even though you are fully unqualified, you should enter the school of diksa. If you do enter, you will see that our goal is very far away, but by those beginners’ practices we can never achieve our goal. In the beginning the guru never tells the full reality. When does he tell him? He does so when the disciple is more advanced and he can tolerate the chastising of gurudeva and the chastising of the Vaisnavas. Then the disciple can realize something, and then the guru can tell him something. What will he tell him? He will reject his disciple’s bad habits, saying, "This is not good. You should be like this."

 

So, you should chant the name even if you have no taste at all. If you have no taste in hearing, if you are sleepy, you should still go to class, and simply by being there a taste will come very soon. Ceto darpanam marjanam. The citta is washed by chanting of the name, but not by chanting as we are now doing. That name should be somewhat pure.

 

Bhaktivinoda Thakura has explained all these things. Why? Our tongue is mortal, and the pure name is transcendental. Transcendental name has nothing to do with these material things. It cannot come on the material tongue or in the material mind. Pure name cannot be touched by these material things. It is a very wonderful thing. Then how can we touch it? If that high-class, pure name will come, then your ceto darpanam marjanam is going on. Your mirror will become clear and then you will see, but you should know something more. In the mirror, the form does not really come. The reflection that you see is opposite - your right eye will be seen on the left side, the left will be on the right side, and this nose will be backwards also. You see your heart here on the left side and in the mirror it is opposite. Even seeing your form in the mirror, you cannot have full realization. You will get some idea, but you will still have to realize more. If that transcendental name comes only one time, even it is abhasa, you will be fortunate.

 

Spoken by Om visnupapda SB Narayana Gosvami

 

[raga]

 

In the mantra-shastra you will find reference to the thousands of permutations of each gayatri mantra based on different aspects of worship. There is absolutely nothing unusual that mantras will have different bijaksharas or other aspects. I would suggest you look into this more before judging what is authentic and what is not. These saintly people who have been giving these mantras for decades truly know much more about these subjects than you think. Your several years of exposure to eastern thought still leaves you lacking in certain aspects of knowledge, so you should be careful to ridicule topics you have not studied.

 

 

As you may probably have observed, there are no variations in Gopala Mantra and Kama Gayatri in the Gaudiya tradition between the different traditions.

 

Can you refer me to any particular mantra-shastra you are speaking about?

 

 

 

On what basis do you decide who is a mahajana of the past (whom we shouldn't follow) and who is a mahajana of the present (whom we should follow). And why do you think others should accept your view on defining who falls under what category of mahajana?

 

 

I quoted Narottama and Visvanatha on this earlier on in this thread. As follows (fourteenth verse of Narottama's Prema Bhakti Candrika):

 

<font color="darkblue"><center>mahAjanera yei patha, tAte habe anurata

pUrbApara kariyA bicAra

sAdhana-smaraNa-lIlA, ihAte na kara helA

kAya mane kariyA susAra</center>

"With great affection I will follow the path of the Mahajanas, differentiating between the previous and the later. Never neglect the sadhana of lila-smarana, for it is the very essence of the mind."</font color>

 

Sri Visvanatha comments on this verse:

 

<font color="darkblue">daNDakAraNya-vAsi munayo bRhat vAmanokta zrutayaz ca candrakAnti jayadeva vidyApati caNDi dAsa bilvamaGgalAdayaz ca pUrva mahAjanAH SaD gosvAminaH para mahAjanAH.

 

"The sages of the Dandakaranya-forest, the Srutis mentioned in Brihad Vamanokta, Candrakanti, Jayadeva, Vidyapati, Candi Das, Bilvamangala and others are previous mahajanas. The six Gosvamis are later mahajanas."</font color>

 

Thus we follow both the bhava and the standards of the later mahajanas who were directly empowered by Mahaprabhu to write down His theology and to establish the standards to be followed by His followers.

 

 

 

Do we all perfectly follow the Goswami's injunctions and procedures on brushing our teeth?

 

 

Please refer me to a particular rule on brushing teeth, then I can better comment on this. HBV 3.225-226, 235 give rather generic instructions.

 

 

 

Do we know how to properly bathe to purify ourselves and make us fit internally and externally for sadhana?

 

 

Bath, acamana, tying sikha and applying tilaka -- yes. Do you have something in your mind aside this?

 

 

 

Do we avoid sinful foods such as eggplant?

 

 

Yes we do.

 

 

 

We should know the essence and mood of the Goswami's and of Chaitanya Mahaprabhu, and apply those injunctions which will please them, not just the external rituals. We must aim at their inner mood.

 

 

Do you think it is pleasing to them if someone posts confidential guru-given diksa-mantras in a public forum for anyone to read?

 

[raga]

 

The circumstances of his initiation? I will say they are described in Chaitanya Charitamrta, Chapter 5, verses 181-198, since there is no indication anywhere that Srila Krishnadas Kaviraj Goswami ever met with Sri Nityananda Prabhu in any place other than in the dream Kaviraj Goswami experienced.

 

 

To avoid misrepresentation of the original text, be sure to explain the conception of Bhaktivedanta Swami about the word "initiate" in this context. You've undoubtedly noticed that mantra-guru is mentioned separately (text 35) from Nityananda Prabhu (text 40).

 

 

 

Indeed. You choose the words "Whose servant I am".

 

Alternatively, we might translate "yanra muni das" with the words "I belong to Him" or "I am a slave or servant or devotee of Nityananda Prabhu".

 

 

You might translate it as you wish, but "...whose servant I am" is rather literal. "I belong to him" leaves out the word "dasa" altoghether.

 

At any rate, be sure to specify what is meant by "initiation" in that context.