PP:
3) There are also a number of philosphical contradictions such as your explanation that the Sri Guru will direct the disciple in his meditation on siddha-deha according to the disciple's ruci (correct). But then in the chart entitled "The five stages of remembering" you have written that sravana-dasa, (which according the Jaiva dharma is when the Guru explains ekadasa-bhavas), takes place in the stage of nistha. In the stage of nistha, how will the guru give the ekadasa-bhavas which depend on the disciple's ruci? Please explain.
US:
The use of the term ruci in that context is not specifically in reference to the ‘stage’ of ruci after nistha, but rather, it is a more general use of that term to mean, one’s awakening taste and inclinations, which can certainly manifest at or even before nistha. There is no restriction on when one may awaken one’s inclination towards a specific rasa/relationship. The acaryas make that very clear and I have given ample evidence in my book to support that.
PP:
Then you go on to show in the same diagram that varana-dasa and even smarana-dasa all take place in the stage of nistha!!!
In Harinama Cintamani Srila Bhaktivinoda Thakura clearly describes that the stages of varana-dasa and smarana-dasa take place not earlier than asakti, just prior to bhava. To suggest otherwise is typical sahajiya nonsense which will lead to disaster in spiritual life.
US:
That is not correct according to our acharyas as I will now explain. Following in the footsteps of our acaryas is never considered sahajiya. Rather, propagating ideas that are not supported by sastra is sahajiya. I have not done that. You cannot even get to the stage of asakti without meditating in your siddha-deha to some degree. BVT says in HNC that when the guru ascertains that the disciple has had a genuine awakening of his/her desired relationship and the guru deems he/she is truly eligible, he will instruct him/her (sravana-dasa) about the siddha-deha and its ekadasa-bhavas. He does not say asakti as an absolute prerequisite.
Furthermore, in JD, it was not explicitly stated that Vijaya-kumara and Vrajanatha were at the stage of asakti when they learned about their siddha-deha and the ekadasa-bhavas from GGG. The prerequisite of asakti was not mentioned at all. GGG simply asked them what their inclinations were regarding their desired relationship with Krsna and he guided them accordingly, knowing they had the adhikara, ie: they were steady in their sadhana (nistha), genuinely sincere, and had heard rasa-tattva from him, etc.
After explaining these things, GGG ordered them to accept these identities, which is varana-dasa, and to then begin smarana-dasa. The same essential thing is stated in HNC. Eligibility was not specified as asakti in HNC. If you are qualified to begin raganuga-bhakti, ie: you know your desired relationship and greed has arisen in your heart, you are qualified to learn about your siddha-deha and its ekadasa-bhavas. The acaryas are clear about that, and again I have provided ample sastric support in my book.
Once one's siddha-deha and its ekadasa-bhavas are established - and it may take some time for that to fully crystalize - one is ready to fully accept one’s desired identity. There is no indication of any mandatory extended waiting period after sravana-dasa before one arrives at varana-dasa. However, it is highly unlikely that this will happen before nistha, and I stated that clearly in my book. But once one is firmly established with all of these elements in place, one is ready to move forward, albeit slowly and gradually. That is what we learn from JD and HNC.
And as you know, smarana-dasa has five progressive stages which begin much earlier than asakti. There is no way that the first stage of smarana-dasa begins at asakti. No acarya says that. I indicated that smarana-dasa 'begins' at nistha, providing that the previous two stages (sravana and varana) are complete. Bhaktivinoda Thakura gives his explanation of the five stages of smarana-dasa specifically in conjunction with meditating on one’s siddha-deha, in his notes on 15.93 in Harinama-cintamani:
Simple remembering is the stage where one recalls his spiritual identity and its eleven aspects in relationship to one’s service in the circadian pastimes (asta-kaliya-lila) of the Divine Couple. At this point, there is still no constancy in one’s meditation, as one sometimes remembers, and at other times is distracted.
As one progresses, one comes to the stage of self-reminding, dharana, in which one attempts to gain steadiness in remembering.
When one concentrates on all aspects of the object of meditation, that is called dhyana or meditation.
When one meditates at every moment, the state is called “constant recollection” or anusmrti.
When one’s meditation is perfect and uninterrupted, and one thinks only of Lord Krsna’s pastimes and nothing else, that state is called samadhi. HC, 15.93
In Madhurya-kadambini, Visvanatha Cakravarti describes the same evolving nature of smaranam, but specifically in conjunction with the progressive stages of bhakti:
At the stage of bhajana-kriya, meditation on the Lord is momentary, with a tinge of material topics.
At the stage of nistha meditation, there is a trace of other topics.
At the stage of ruci, other topics are absent and the meditation is long lasting.
At the stage of asakti, meditation becomes very deep.
During bhava, meditation is marked with the Lord.
At the stage of prema, in contrast to simply seeing the Lord, there is direct association with the Lord. MK, 8.12
This is irrefutable proof that smarana-dasa does not begin at asakti. I have also shown that your other statements are incorrect, so your use of the prejorative term sahajiya is wholly inappropriate and quite offensive. You are in fact wrong on these points and I have proven it conclusively. If one has awakened one's desired rasa with Krsna and has been blessed with lobha, exactly what is one supposed to do during nistha and ruci if not to meditate on one's desired relationship via one's siddha-deha?
