Jagat

In chapters 13, 14, and 15, our guru puja yatra in Goloka Nabadwip rested as we examined the teachings of the leading acaryas in Thakur Bhaktivinoda's guru parampara. Before our yatra continues on, however, let us review what has happened so far to get a clear idea about what is going on. We started in Thakur Bhaktivinoda’s eternal abode, Svānanda-sukhada Kunj, which is located just south of Nityananda's large estate in the Dham's southeastern section. Within Svānanda-sukhada Kunj is a sub-kunja named Anaìga-sukhada. This is where we first offered guru puja to the Thakur's beloved son and disciple, Lalita Prasad Thakur. Then, after we performed Bhaktivinoda Thakur's guru puja, we followed him as he entered Sri Nityananda Prabhu's transcendental abode through the southern gate. From here we could see His marvelous sunstone palace in the distance. Situated around it are the many gardens and palatial residences belonging to Nitai's descendants. They begin fr...

Previous posts in this series: 1: Guru Nishtha 2: Raganuga Sadhana following Bhaktivinoda Thakur's Manjari Parampara 3: Svarasiki Bhajan 4: Attaining Siddhi 5: Learning about Siddha Krishnadas Baba's Gutika 6: The Gutika's Contents In Chapter 2 Bhaktivinoda Thakur’s authentic mañjarī paramparā was introduced. Beginning from Radha’s younger sister, Ananga Manjari, the sampradāya ācārya , it descends in an unbroken succession of mañjarīs to reach Vilasa Manjari, who is Kamala Manjari (Bhaktivinoda Thakur’s) guru-rūpa-sakhī . When one hankers to take up gopi-ānugatya bhajana , this is how the process can ideally begin: When at the time of receiving initiation we have a guru-mañjarī and a mañjarī-paramparā who will factually be there to guide us in Radha-Krishna’s nikunja-sevā . Because Bhaktivinoda Thakur took dīkṣā  in such a lineage, and furthermore instructs in Hari-nāma-cintāmaṇi that one should receive ekādaśa-bhāva from such a guru, won’t those wishing to fo...

A major insight of Bharata Muni in the Natya Shastra is the statement: “There is no communication of any meaning without rasa.” ( na rasād ṛte kaścid arthaḥ pravartate ) This has been more or less at the bottom of my thinking over the past few days, as I have been doing a prolonged manana on the concept of the vicāra-mārga and the ruci-mārgas that Jiva Goswami talks about throughout the Bhakti-sandarbha [See esp. Anu. 202]. In fact, if anything at all, the bhakti path itself is a consequence of understanding that the sentiments are far more powerful than the intellect. If you can communicate to the sentiments, then the intellect will follow. Barely anyone is so devoted to the truth that they currently possess they will not compromise it for a reward, if it is nice and sweet. But the point of bhakti is that it is a higher taste -- one that uplifts. It is one that has a message that makes one strive to be a better human being, according to the concept of what it is to be a Vaish...

So what do I mean "keeping faith with Kheturi"? The primary significance I take out of the above account is in its implications for initiation. Kheturi, as Chaitanya Vaishnavism's first major council, was an exercise in what is called, in religious-historical terms, the routinization of charisma. In short, it was a major development in the organization of the Chaitanya Vaishnava “church.” It is common for people to characterize this kind of institutionalization as a murder of the religious spirit. It’s what we could call the "St. Paul ruined Jesus" school of thought. Ramakanta Chakravarti, like Hitesranjan Sanyal and many other leftist Bengalis, see Kheturi and the establishment of the Goswami scriptures as a historical disaster because it reaffirmed Brahminical social dominance and its values instead of furthering the emancipation of the lower classes that had been started off by Nityananda Prabhu with his egalitarian ethos. Thus it was the victory...

Part I Part II Part III Part IV Here is some more from Chakravarti’s summary of the Kheturi preparation. This is not a pure quote as I have cut or edited here and there. I have highlighted a few points to comment on: The big Vaishnava festival was held in Kheturi for several reasons. It would have been relatively easy for the Vaishnavas of East and North Bengal to attend the festival if it was held in Kheturi. The planners of the festival certainly attached some importance to the prospect of a necessary liaison with them. It was really necessary for the leaders of the Chaitanya movement to build up bases in North Bengal and East Bengal. It was expected that the festival would serve the purpose of an assault on the locally prominent Shakta cult. In Narottama-vilāsa there is a vivid description of the barbarous behavior of the local Tantrikas. They immolated human beings on the altar of the goddess, raped virgins and created a reign of terror. Fifty messengers were sent to d...