I’ve been caught up in the whole absolute vs relative issue, that I haven’t looked at the big picture. How much diversity is it within the Gaudiya Vaishnava community on philosophical issues? On what philosophical issues? How are we to understand and treat diversity? Does Krishna allow for diversity or is it all strictly siddhantical with one infallible truth?
Syamananda prabhu pointed out to me in a comment that Nemi Maharaja argues that KBM is in a different line from us:
It appears that the proponents of the sakhya-rasa theory have aligned themselves with a different line of descent from Srila Sarasvati Prabhupada, through through Srila Bhakti-jivana Janardana Maharaja to BV Madhusudana Maharaja. That is a matter of personal choice, but there are some special considerations in that case.
I’ve never heard of Sri Srimad Bhakti Jivan Janardan Gosvami Maharaja until now. Though, he’s credited in both our and isckon calendars.
A little search tells me that he founded Sri Krishna Chaitanya Mission in 1987(?) (was founded by Sri Srimad Bhakti Vaibhava Puri Maharaj). Here’s a great lecture about His glories. It’s interesting to note the story where Narayana Maharaja took siksa from Jivan Janardan Maharaja.
In this lecture he uses so many titles: Gurudeva (Narayana Maharaja), param Gurudeva (which I think is Jivan Janardana Maharaja), Srila Prabhupada (Bhaktisiddhanta Sarasvati Thakura). It’s enough to make my head spin, and it seem to further confirm the point of the last blog post where BSST is titled Prabhupada.
So what makes Jivan Janardan Maharaja in a different line of descent? What special consideration is there?
I received some input from a reader that I’m adding:
Srila Bhakti Jivana Janardana Maharaj has his own mission, but i don’t remember exactly the name of it. it is not called Sri Krsna Caitanya mission.
Sri Krsna Caitanya Mission was founded by my Srila Gurudeva Om Visnupada 108 Sri Srimad Bhakti Vaibhava Puri Maharaj
Srila Bhakti Jivana Janardana was the ONLY disciple who was by Srila PRabhupada allowed to discuss intimate pastimes of the Lord, such as Rasa lila etc.
he was the only one.
Otherwise Srila Prabhupada never allowed his discples to discuss this matters.
Such prominent Disciple was Srila Bhakti Jivana Janardana Maharaj.
Those who have even a glimpse of a relationship with him are directly being allowed into the Highest places. according to their own svarup of course, but touching all are allowed who come in touch with him.
Update 07th August 2015:
Syamananda Prabhu directed me towards a post by Anantacarya prabhu about the different lines in our sampradaya: SRILA BV NARAYAN EXPLAINS WHERE WE WILL FIND ACARYAS IN THE SAKHYA MOOD
“Any Acarya who is a follower of Sri Rupa is never in sakhya rasa. An Acarya who is in sakhya rasa will come in another line from Sri Nityananda Prabhu. If he is in vatsalya rasa, he comes in pusti marga from Vallabhacarya. He will come in the Sri Sampradaya if he is in aisvarya mood.”
So from this, how can it be stated that SP is in sakhya rasa when SP received diksa from Bhaktisiddhanta Sarasvati Thakura? What other line from Nityananda prabhu?
There’s also this:
Paramananda Das I do not have the files of the discussions with Srila Sridhara Swami and his disciples. When I first discussed with Srila Narayana Maharaja in 1989 about Sthayi bhava , I questioned him that time if Srila Prabhupada was in priya narma sakha mood. He did not deny it. Later when Tamal Krsna Maharaja went there and the gopi bhava club tried to ban me from seeing Srila Narayana Maharaja, another story came out. Srila Gurudeva revealed my sthayibahva to me. I have gotten all I need from Srila Gurudeva.