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Two fellow devotees, who had received pranali earlier, had asked Babaji Maharaja to also reveal them the names of their mother, father, mother-in-law, father-in-law and husband in their siddha-forms. Customarily we receive this information later on, having practiced bhajana for some time, to refine our understanding of our identity and the related relationships.
I inquired from Baba about the relationship of revelation and the following statement of Dhyanachandra Goswami in his Paddhati:
guru-dattasya nAmno'syA mAtA vargAdya-maJjarI |
pItA varga-tRtIyAkhyo vargAntAhvayakaH patiH || 90 ||
pItA varga-tRtIyAkhyo vargAntAhvayakaH patiH || 90 ||
The names of her mother, father and husband are determined as follows: The mother's name is derived from the first syllable of the sadhaka's guru-given name. The father's name is derived from the third syllable, and the husband's comes from the last.
Baba explained that this principle is certainly there, and that it goes together with the revelation. None of it is derived through mathematical formulas or the such alone, the principle of revelation is always there. As a footnote, he added that if the disciple's manjari-name does not have that many syllables, then anyhow the names will come from samasti-guru with or without relation to those syllables.
Inquiring further on how guru gains information on the specifics of the disciple's identity, Baba explained that the guru, in his manjari-svarupa, goes to Vraja-dhama where samasti-guru, in a form resembling Shyamasundara's, resides. The sadhaka's manjari-svarupa is there amidst so many manjaris, and the samasti-guru will indicate which of the svarupas it shall be that the sadhaka should think of himself as.
Of samasti-guru, Baba explained that for those who worship in any one of the four rasas of Vraja, samasti-guru will appear on the left side of Shyamasundar in Vraja-dham in a form resembling his, and for those who worship Narayana, samasti-guru will be on Narayana's left side in Vaikuntha, an appearance of his.
Responding to my question on whether the svarupa is chosen by guru-manjari or samasti-guru, Baba explained that samasti-guru and vyasti-guru are of one opinion, as they are closely connected, and as vyasti-guru is an appearance of samasti-guru, who is in fact the guru of all in a multitude of forms.
To the question of predetermination of svarupa, Baba laughingly said that how such things coud possibly be known? Indeed, we cannot legislate the desires of Sri Krishna. In whatever form he desires to meet us, that form it shall be, and he is free to change his mind or hold the same opinion forever, all in accordance with his sweet, independent will.
Asking whether in the next life, should the sadhaka fail to attain siddhi in this lifetime, he would attain a guru who would inform him of the same details of the svarupa as earlier, Baba said that we should not count on next lives, but focus on attaining siddhi in this lifetime, and that that would be possible through the mercy of guru and vaishnavas, which is readily available for all who desire to embrace it.
Baba explained that, if someone thinks that his devotional practice is good, but that he is not making progress because guru and vaishnavas are not bestowing mercy upon him, then that is a bad mentality that should be rejected, and is actually an offence towards guru and vaishnavas. They are always merciful and mercy is always available. Baba said that, instead of thinking when will guru and vaishnavas bestow mercy on me, we should think, "When will I bestow mercy on myself?"
Inquiring on whether the disciple should think of the guru as siddha, Baba said that yes, that is how a disciple should see the guru, for if the disciple lacks the faith in the power of the guru, then the power will not manifest. Faith is the deciding factor in this matter. Should there be any shortcoming in the power of the bhagavat-bhakta whom the disciple sees as vyasti-guru, then that would certainly be fulfilled by the samasti-guru. There can be no shortcoming in spiritual potency in the principle of guru, as the guru whom we perceive is a manifestation of samasti-guru for our benefit. This is the vision we are to have of a guru.
Baba explained that if endlessly we argue, speculate and challenge such concepts, little spiritual progress can be made. Material things one may argue, but the potency of guru is a spiritual principle one should have faith in. Through our firm faith in the principle of guru, the delivering potency will be there, one way or another. An objective student of the matter may have a vision accommodating a multitude of factors in the equation, but in the practicalities of bhajan, the disciple is to have such faith in the guru.
From this moment onwards, as I inquire further about the relationship of vyasti-guru and bhagavat-bhakta and other related topics, the discussion is recorded.
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Some of this may actually overlap with the recorded content that will become available, as I cannot locate each and every statement on a clear timeline after such an extensive discussion. May the vaishnavas pardon me for that.