With all due respect and appreciation a devotee says: “IT IS ACTUALLY THE UTTAMA-ADHIKARI THAT GIVES.”( Srila Bhatisiddhanta Sarasvati Thakura) Personally I do not know FROM WHOM COMES THE TRANSLATION OF THIS TEXT supposedly of Srila Bhaktisiddhanta Sarasvati Prabhupada. I humbly think that one should first check the credibility or authenticity of a translation before exposing it publicly as a document. But maybe one should analyze words carefully before exposing them,before post them, because if you analyze your own words, anyone can see that may be you are really saying the opposite of what you seem or want to defend,to advocate. If any neutral person analyzes these words may observe that may be they are defending,advocating the rittvik philosophy,for this is what it is said in this translation,WHICH IT IS NOT KNOW HIS CREDIBILITY. BUT I APOLOGIZE BECAUSE I CAN BE WRONG. TWO CONCLUSIONS FROM THIS TEXT: 1.THIS IS THE STATEMENT OF THE PUREST RITTVIK PHILOSOPHY. At least during the physical presence of his spiritual master, Uttama-adhikari, from whom the madhyama have taken shelter. But these same words introduce a certain degree of doubt or possibility because it does not limit or specified limits. 2. STILL THE UTTAMA ADHIKARI DEVOTEE IS “THE ONLY ONE” WHO GIVES DIKSHA. WHO ACTUALLY,REALLY,GIVES DIKSHA. “IT IS ACTUALLY THE UTTAMA-ADHIKARI THAT GIVES.” THE ONLY ONE WHO CAN GIVE DIKSHA. ------------------------------------------------------------------------------ ORIGINAL TEXT: Srila Bhatisiddhanta Sareswati Thakura explains when asked by Rajen Babu CAN MADHAYAMA ADHIKARI GIVE DIKSHA? That -madhyama candidate can perform the initial duty of diksha, -however it is actually the uttama candidate that gives -from whom the madhyama has taken shelter. “1.THE MADHYAMA-ADHIKARI CAN PERFORM THE INITIAL DUTY OF DIKSHA, 2.HOWEVER IT IS ACTUALLY THE UTTAMA-ADHIKARI THAT GIVES, From whom the madhyama has taken shelter.” --------------------------------------------------------------------------- EVIDENT ANALYSIS: 1.MADHYAMA CAN PERFORM THE INITIAL DUTY OF DIKSHA, 2.however IT IS ACTUALLY THE UTTAMA- ADHIKARI THAT GIVES, WHO GIVES DIKSHA. These words says literally without the need for any interpretation that : 2.IT IS ACTUALLY THE UTTAMA DEVOTEE WHO GIVES DIKSHA. From whom the madhyama has taken shelter. 1.BUT THE MADHYAMA,PERFORM THE INITIAL DUTY OF DIKSHA. -The uttama is who actually gives diksa, -Therefore the madhyama is NOT who really gives diksa -the function of the madhyama is that the performs THE INITIAL DUTY of diksha. Therefore TO PERFORM THE INITIAL DUTY OF DIKSHA, is not the same as giving diksha,this does not mean that the madhyama really gives diksa. Still the uttama devotee is who actually gives diksa,it remains the same uttama devotee who really gives diksa That is the meaning of THE INITIAL DUTY OF DIKSHA according to these clear words. “THE INITIAL DUTY OF DIKSHA” DOES NOT MEANS “TO GIVE DIKSHA”. THEY ARE NOT THE SAME THING, THEY ARE NOT EQUAL,THEY ARE TWO DIFFERENT THINGS. Whatever may be its meaning at least first we know what does not means. And therefore the only possible meaning is that the madhyama-adhikari gives diksha ON BEHALF of his spiritual master,the uttama devotee,who actually gives diksha,AS HIS REPRESENTATIVE,RITTVIK PRIEST. At least while the spiritual master, a devotee Uttama adhikari, is physically present. But certainly it does not seem to clearly specified that this also may be so for the non- physical manifestation of the Uttama-adhikari devotee, or after his departure. CONCLUSIONS: 1.THIS IS THE STATEMENT OF THE PUREST RITTVIK PHILOSOPHY. 2. And yet THE UTTAMA ADHIKARI DEVOTEE IS THE ONLY ONE WHO ACTUALLY,REALLY,GIVES DIKSHA. His qualified disciple madhyama, whom has taken shelter on this devotee Uttama,does not give actually diksa, only performs THE INITIAL DUTY OF DIKSHA . “IT IS ACTUALLY THE UTTAMA-ADHIKARI THAT GIVES.” “From whom the madhyama HAVE TAKEN SHELTER” means this uttama-devotee is his bonafide spiritual master, means that this madhyama devotee is a bonafide or qualified disciple of this uttama devotee.He is his representative. According to those words Srila Bhaktisiddhanta advocated rittvik philosophy. These are NOT my words. Anyone can read and understand them according to their semantic meaning. According to the words of this text either this translation is badly made, which is a possibility, otherwise its a good translation, then we can see that Srila Bhaktisiddhanta advocates rittvik philosophy. At least while the spiritual master, a devotee Uttama adhikari, is physically present. Hare krishna.
Posted on: Thu, 18 Sep 2014 12:28:17 +0000
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