Srila Bhaktisiddhanta and Raganuga-sadhana-bhakti

All translations provided from Upadesavali are taken from this edition.

17 Srila A.C. Bhaktivedanta Swami, Caitanya-caritamrita (Bhaktivedanta Book Trust), Vedabase Folio E-book. All references from Caitanya-caritamrita are from the BBT translation. 18 Sri Bhakti-sandarbha, Anuccheda 263

19 Translated by Neal Demonico, and found in his translation of the Nectar of the Holy Name by Manindranath Guha, Blazing Sapphire Press (2005), p.8

20 Brihad-bhagavatamrita (B.b. 2.1.1), introductory prayers in Sanatana Gosvami’s commentary, translation by Neal Demonico and found in his translation of the Nectar of the Holy Name by Manindranath Guha, Blazing Sapphire Press (2005), p.8

21 All translations from Brihad-bhagavtamrita are from Gopiparanadhana dasa, trans. Sri Brihadbhagavtamrita, 3vols (Los Angeles; Bhaktivedanta Book Trust, 2002).

22 S.B. 11.2.40

23 Visvanatha’s makes it specifically clear in this section of Raga-Vartma-Candrika clear that “the knowledge” referred to in this text refers to revelation of one’s specific relationship with Krishna.

24 Translation from (translator not mentioned).

25 Sri Bhakti-sandarbha, Anuccheda 283

26 I was told by what I consider a reliable source at Radha-kunda that fifty years ago the standard for giving ekadasa-bhava was chanting of three hundred thousand names daily (192 rounds) for at least one year and that it was a meditation generally given after babaji initiation.

27 “Continuous remembrance of the lotus feet of Lord Krishna destroys all inauspiciousness, extends tranquility, purifies the heart, awards bhakti for the Supreme Lord, and bestows knowledge accompanied by realization and detachment” (S.B. 12.12.55).

28 Srila Bhaktisiddhanta made many innovations for preaching, but here we are talking about his relatively conservative approach towards raganuga-sadhana, which included an increased stress on the practice, propagation and preaching of kirtana.

29 The Srimad-Bhagavatam predicted a gradual degradation of the character of people of today. See S.B. 1.1.10.

30 The Lord’s eternal associates are not sadhakas, but perfected souls. Still, they play the role of sadhakas to set the example for others.

31 Translation from (translator not mentioned).

32 See B.b. 2.5.221-225

33 A good example of assimilating the instructions of the acarya in a balanced way is the approach of Srila Bhaktivedanta Swami to his guru’s (Srila Bhaktisiddhanta) teachings on raganuga-sadhana. He remained chaste to his teacher’s conservative approach by his strict personal cautions to his disciples and by the tenor of his commentaries. He also made clear the context from which Srila Bhaktisiddhanta was speaking by also carefully pointing, when appropriate, to the advanced practices of the tradition. For example, in his book Krishna he talks about the process of lila-smarana: Since Krishna had departed from Vrindavana and gone to Mathura, the inhabitants of Vrindavanaa, especially mother Yasoda, Nanda Maharaja, Srimati Radharani, the gopis and the cowherd boys, were simply thinking of Krishna at every step. They were thinking, “Here Krishna was playing in this way. Here Krishna was blowing His flute. Krishna was joking with us in this way, and Krishna was embracing us like this.” This is called lila-smarana, and it is the process of association with Krishna most recommended by great devotees; even Lord Caitanya, when He was at Puri enjoyed lila-smarana association with Krishna. Those in the most exalted position of devotional service and ecstasy can live with Krishna always by remembering His pastimes. Srila Visvanatha Cakravarti Thakura has given us a transcendental literary work entitled Krishnabhavanamrita, which is full with Krishna’s pastimes. Exalted devotees can remain absorbed in Krishna-thought by reading such books. Any book of Krishna-lila, even this book, “Krishna”, or our “Teachings of Lord Caitanya”, is actually solace for devotees feeling separation from Krishna.

34 Sri Bhakti-sandarbha, Anuccheda 312

35 Our translation.

36 It should be noted that although there is high eligibility for smarana (concentrated remembrance), mantra-upasana, visualizing the descriptions of the Lord’s pastimes in various mantras, is recommended even at the stage of vaidhi bhakti. For example, in all standard Gaudiya manuals for Deity worship there are meditations on the yoga-pitha, the place where the Lord meets with His associates in the spiritual world