{"id":228,"date":"2007-12-31T19:00:58","date_gmt":"2007-12-31T19:00:58","guid":{"rendered":"http:\/\/bhakticollective.com\/?p=228"},"modified":"2007-12-31T19:00:58","modified_gmt":"2007-12-31T19:00:58","slug":"bhaktisiddhanta-and-raganuga-sadhana-bhakti","status":"publish","type":"post","link":"https:\/\/bhakticollective.com\/index.php\/2007\/12\/31\/bhaktisiddhanta-and-raganuga-sadhana-bhakti\/","title":{"rendered":"Srila Bhaktisiddhanta and Raganuga Sadhana Bhakti"},"content":{"rendered":"

by Dhanurdhara Swami<\/strong><\/p>\n

\"BS<\/p>\n

\"PDF
\nCLICK TO VIEW ARTICLE<\/strong> <\/a> (right-click to download to your own hard drive)<\/p>\n

\nDhanurdhara Swami’s paper, Srila Bhaktisiddhanta and Raganuga Sadhana
\nBhakti<\/em> explores a central point of contention regarding the influence
\nof Vaishnava reformer and modernizer, Sri Bhaktisiddhanta Sarasvati (1874 \u2013 1937).
\nThe following is meant to serve as a brief introduction, as the paper’s primary
\naudience are those persons who are somewhat familiar with the Gaudiya
\ntradition and the main forms of sadhana<\/em> which it advocates.<\/p>\n

Like other traditions of late-Medieval Indian spirituality, Gaudiya
\nVaishnavism, the tradition stemming from Sri Caitanya Mahaprabhu
\n(1486-1533), developed visualization techniques to aid the meditation of
\nadept practitioners. Such techniques are often passed down from guru to
\ndisciple in some form of initiation. The purpose of these practices, called
\nRaganuga Sadhana Bhakti (“the devotional practice which follows from deep
\nattachment”) is well summarized by scholar David Haberman:<\/p>\n

The goal of Raganuga Bhakti Sadhana is to shift identity. . . [to] the
\n“perfected form” (siddha-rupa<\/em>), which is one’s true and ultimate identity.
\nSalvation, to the Gaudiya Vaishnavas, is unending participation in the
\ncosmic drama, and the skills of the actor are employed in pursuit of the
\ntrue identity which allows such participation. (Acting as a Way of
\nSalvation<\/em>, Motilal Edition, 4)<\/p><\/blockquote>\n

Such practices are traditionally nourished by absorption in kirtan, which,
\nfor Gaudiyas, takes the form of nama-sankirtana<\/em>, meditation on God’s
\n(Krishna’s) names. It should be underscored that the visualization practices
\ninvolved in raganuga sadhana bhakti are highly esoteric. Most members of the
\ntradition (including non-renunciates and most lay persons) do not engage in
\nit, though, doubtless, they engage in some kind of kirtana. Most hope to
\neventually practice some form of Raganuga sadhana when they are spiritually
\nprepared.<\/p>\n

Dhanurdhara Swami’s paper discusses the decision by Sri Bhaktisiddhanta to
\ndeemphasize certain developments of Raganuga sadhana, particularly what is
\ncalled ekadasa-bhava<\/em>, where a guru imparts to the disciple different
\nfeatures of his or her siddha-rupa<\/em> at the time of initiation.
\nBhaktisiddhanta instead focused on the performance and promulgation of
\nkirtana. This was part of Bhaktisiddhanta’s adjustments to Gaudiya Vaishnava
\ntradition in the face of modernity, and is a source of no small contention
\namong his critics. What makes Bhaktisiddhanta and his reforms so important
\nis that his followers are largely responsible for the global awareness of
\nGaudiya Vaishnava religion and culture (including kirtana). Dhanurdhara
\nSwami argues that Bhaktisiddhanta’s reforms are quite within the tradition’s
\nboundaries–in fact, he argues, they help manifest the heart of the
\ntradition, not obscure it. He further argues that both critics and followers
\nof Bhaktisiddhanta must understand the spirit behind such reforms, lest they
\nforget Bhaktisiddhanta’s deep engagement with tradition.<\/p>\n

-MD<\/p>\n

To read the article follow the link above.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

SBandRSB ThumbESSAY: <\/strong>Dhanurdhara Swami’s paper, Srila Bhaktisiddhanta and Raganuga Sadhana Bhakti<\/em> explores a central point of contention regarding the influence of Vaishnava reformer and modernizer, Sri Bhaktisiddhanta Sarasvati.<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[3],"tags":[17,24,31],"class_list":["post-228","post","type-post","status-publish","format-standard","hentry","category-collected","tag-bhaktisiddhanta","tag-dhanurdhara-swami","tag-kirtan"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/posts\/228","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/comments?post=228"}],"version-history":[{"count":0,"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/posts\/228\/revisions"}],"wp:attachment":[{"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/media?parent=228"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/categories?post=228"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bhakticollective.com\/index.php\/wp-json\/wp\/v2\/tags?post=228"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}