Modern Hindu Personalism

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Modern Hindu Personalism 

- The History, Life, and Thought of Bhaktisiddhanta Sarasvati 

(Author: Ferdinando Sardella)



https://www.google.be/books/edition/Modern_Hindu_Personalism/rYSXPg9GUpwC?hl=nl&pg=PA78&printsec=frontcover

Interesting to learn,
from the biography of Bhaktisiddhanta Saraswati,
how much competition the man was encountering,
from both
  • OUTSIDE (i.e. how the British - and so the west, reduced "Hinduism" to the "advaita" approach)
  • INSIDE (e.g. how the caste brahmana's would have preferred to have him killed)
So in a way, he was lucky to live during
  • the British colonial era (which enforced secularism - and with that, religious freedom)
  • instead of: earlier islamic/Moghul times (which persecuted the Hindu adherents)
Below some NOTES...

2. Life and Works

1874-1900: Early period (to age twenty-six)

p.78

Example of OUTSIDE debate:
(His father) BhaktiVinoda remained throughout his life a loyal citizen and servant of the Raj. He believed that the British promoted secularism - that is, neutrality of the state in religious matters - and with that, religious freedom.
He objected only
  • to the marginalization of religion in secular society, and
  • to the claim of superiority by the Christian missionaries.
In an open letter to the Christian Tract Society of Calcutta in 1899, he wrote:
"To do justice to us, Reverend Gentlemen,
you are
  • our superiors in all other respects, but
  • in religon only our equals, and so are our Islam brothers."
- in 'The Hindu Idols: An Answer to "Prof. Max Muller on Durga", Januari 1899'.
(1)
https://www.google.be/books/edition/Modern_Hindu_Personalism/rYSXPg9GUpwC?hl=nl&gbpv=1&dq=%22To+do+justice+to+us,+Reverend+Gentlemen,+you+are+our+superiors+in+all+other+respects,+but+in+religion+only+our+equals,+and+so+are+our+Islam+brothers.%22&pg=PA78&printsec=frontcover
.
https://bhaktivinodainstitute.org/on-durga-shiva-and-kali-in-their-exoteric-aspects/

1901-1918: Middle period

p. 82

Once Bhaktisiddhanta Saraswati started his life as a full-time bhakta, he stressed (and demonstrated ! ) the importance of reciting the sacred names.

p.87

Letter (1926) from this father Bhaktivinoda, with six instructions:
"1.
Persons who claim worldly prestige and futile glory fail to attain the true position of nobleness, because they argue that Vaishnavas are born in a low position as a result of [previous] sinful actions, which means that they commit offences (aparadha). You should know that, as a remedy, the practice of varnashrama, which you have recently taken up, is a genuine Vaishnava service (seva).
2.
It is because of lack of promulgation of the pure conclusions of bhakti (shuddha bhaktisiddhanta) that . . . among men and women of the sahajiya groups, ativadis, and other lines (sampradaya) devious practices are welcomed as bhakti. You should always critique those views, which are opposed to the conclusions of the sacred texts, by missionary work and sincere practice of the conclusions of bhakti.
3.
Arrange to begin a pilgrimage (parikrama) in and around Nabadwip as soon as possible. Through this activity alone, anyone in the world may attain Krishna bhakti. Take adequate care so that service in Mayapur continues, and grows brighter day by day. Real seva in Mayapur will be possible by setting up a printing press, distributing bhakti literature (bhakti-grantha), and nama-hatta (devotional centres for the recitation of the sacred names of God), not by solitary practice (bhajana). You should not hamper seva in Mayapur and the mission (pracara) by indulging in solitary bhajana.
4.
When I shall not be here any more...[remember that] seva in Mayapur is a highly revered service. Take special care of it; this is my special instruction to you.
5.
I had a sincere desire to draw attention to the significance of pure (shuddha) bhakti through books such as Shrimad Bhagavatam, Sat-sandarbha, Vedanta-darshana, etc. You should go on and take charge of that task. Mayapur will develop if a center of devotional learning (vidyapitha) is created there.
6.
Never bother to acquire knowledge or funds for your personal consumption; collect them only for the purpose of serving the divine; avoid bad company for the sake of money or self-interest."
https://en.wikipedia.org/wiki/Bhaktisiddhanta_Sarasvati#cite_note-55

1918-1937: Late Period

p.107

Bhaktisiddhanta Saraswati faced competition from other Vaishnava movements, who presented Krishna in a more "modern" and/or "humanistic" way.
E.g. Bipin Chandra Pal, who claimed that 'God unfolded through humanity's material and social evolution'
...while Bhaktisiddhanta preferred to ground his thoughts in the philosophy of traditional Vaishnava texts.
.
Bipin Chandra Pal: "Europe Asks Who Is Shree Krishna"
https://archive.org/details/in.ernet.dli.2015.31437
...compared with Bhaktisiddhanta Saraswati's Introduction (so far, NOT found online :( ) to "Caitanya Bhagavata"
https://www.wisdomlib.org/hinduism/book/chaitanya-bhagavata
https://chaitanyabhagavat.wordpress.com/chaitanya-bhagavat-glories/
Dispute is still ongoing today :)
http://jagadanandadas.blogspot.com/2008/09/bhaktivinoda-thakur-and-bipin-bihari.html
https://bhaktisiddhantatruth.wordpress.com/

p.113

Bhaktisiddhanta Saraswati warned against the potential danges of the modern institutionalization of religion, in his 1932 article "Putana".
https://www.harekrsna.com/philosophy/bmgs/acaryas/bhaktisiddhanta/writings/putana.htm
http://daivasangam.weebly.com/warning-by-srila-bhaktisiddhanta.html
https://gvssanga.com/required-reading-srila-bhakti-siddhanta-saraswati-thakuras-organised-religion-putana-and-kamsa/
Debate:
https://krishna.org/correcting-iskcons-faulty-guru-system/

p.122

Bhaktisiddhanta spelled out his views on customary Hindu caste restrictions (in particular towards "untouchables"), in an essay called "Gandhiji's Ten Questions" published in The Harmonist in January 1933.
Bhaktisiddhanta Sarasvati defined untouchables as
  • those inimical to the concept of serving God,
  • rather than those hailing from the lowest social or hereditary background.
He argued that Vishnu temples should be open
  • to everyone, but
  • particularly to those who
    • possessed a favourable attitude toward the divine and
    • were willing to undergo a process of spiritual training.
He further stated that untouchability had
  • a cultural and historical underpinning
  • rather than a religious one,
and as such, Gandhi's questions referred to a secular issue, not a religious one.
As an alternative to the secular concept of "Hindu" and its social implications, Bhaktisiddhanta suggested an ethic of "unconditional reverence for all entities by the realization and exclusive practice of the whole-time service of the Absolute".
By this he stressed that the practice of
  • bhakti, or divine love, and
  • service to God as the supreme person
demanded moral responsibility towards all other beings who, according to Chaitanya school, are eternal metaphysical entities – minute in relation to God but qualitatively equal to one another.
Reference
https://en.wikipedia.org/wiki/Bhaktisiddhanta_Sarasvati#cite_note-FOOTNOTESardella2013b121%E2%80%93123-66
Essay
https://www.radha.name/sites/default/files/documents/1267/Gandhiji's%2010%20Questions.zip

p.127

"Vaishnavism Real and Apparent"
...in which Bhaktisiddhanta Saraswati counters the critical voices 

3. Bhakti Universalist

Turning to the West

p.141

"Sree Krishna Chaitanya" (Nisikanta Sanyal) with foreword by Bhaktisiddhanta Saraswati... in order to introduce, to a western audience, Caitanya (rather than Krsna) as the major focus of Vaishnava bhakti, 

p.142

Bhaktisiddhanta 's assessment of Western secularization and material development,  as external causes of pride and moral degradation,  ref. "Gaudiya mission to the west" (on p.321 below)

p.143

The first European to embrace Vaishnavism in India: Ronald Nixon
...Ref. "A Cross-cultural Adventure: The Transformation of Ronald Nixon" (David L. Haberman)

p.146

"My advice" (his address given a few weeks before the departure of his emissaries to London)
Analysis of the British Mission

p.159

Sridhara Swami interview on Prof_Schulze-Sadananda_and_Walter_Eidlitz-Vamana
The Mission in Nazi Germany

p.160

Swami Bon had, in December 1933, during his tour in Germany 
a conversation (in Berlin?) with Ernst Georg Schulze (PhD student of comparative religion in Leipzig University).
That talk inspired the young German to read "Shri Krishna Caitanya" by Nisi Kanta Sanyal),
which motivated him to move (in March 1934) to Gaudiya Math in London, to serve there Swami Bon... e.g. during his next seminar tour in Germany (summer 1934), of which the lectures are documented as 
REMARK
In Germany, they were welcomed personally by Dr Goebbels (Nazi Germany's minister of propaganda) ?!
Full Quote on that German encounter:
Swami Bon Maharaj (center), pictured with German disciples, was welcomed personally by Dr Goebbels on his teaching tour in Europe on ancient Indian philosophy and religion. "His Excellency [Minister Goebbels] was very much pleased to hear about the Mission of the Swami and kindly asked his Office to give the Swami all possible facilities that the Swami may need while in Germany." (ref. 'Second Year of the Gaudiya Mission in Europe')
Bon Maharaj contributed to the academic culture that surely was alive in the National Socialist period in Germany. He would have lively discussions with professors and students and conduct many lectures.
He explains in his German pamphlet, The Indo-Aryan Message of the Gaudiya Mission : "It was the dearest wish of Thakur Bhaktivinoda, the founder of the current Gaudiya Mission, that the most sublime Message of Aryan India – the hidden treasure of the Indians – be imparted to the Noble of Europe." (ref. 'Gedanken über den Hinduismus - Die Indo-Arische Botschaft der Gaudiya-Mission')
To anyone who has other interesting info similar to this please feel free to add it to this thread. It is especially surprising to many that academia was alive and improving under National Socialism, contrary to modern impressions about the period.
The experience that this Indian Guru had with professors and students reveals that: 
1) National Socialist Germany didn't have ignorant attitudes toward non-whites; 
2) this gives us another look on what was sanctioned by the NS government in terms of which lessons were to be delivered at German universities; and 
3) the belief and profound interest in Indo-European studies were continuing under National Socialism."
Swami Bon had to flee Nazi Germany, because his presentations were considered incompatible with National Socialism's racial theory - and rightly so :)
Therefore, Ernst Georg Schulze decided to join Swami Bon to India, 
...where he got initiated (by Srila Bhaktisiddhanta Saraswati Thakura Prabhupada ! ) as Swami Sadananda Das.
During WoldWar2, he spent his war years in a British internment camp, where he would meet Walther Eidlitz !
Ref. Autobiographical book “Journey to Unknown India”.

p.163

Talks with Jakob Wilhelm Hauer

Confrontation with Nazi Ideology: an analysis

p.167

Swami Bon's (German!) lectures
Swami Bon Q&A

Christian God, and Vaishnava God

p.174

Talks with Prof. Albert Edward Suthers

4. Social Philosopher

A closer look into the literary works of Bhaktisiddhanta Saraswati:

p.182

'Karma, Jnan and Bhakti'

p.183-203 ! - on his main publication, heavy but worth re-reading !

p.200

There is not much difference between the transformations of the internal potency compared to those of the external potency. Whatever minor contradictory difference there is in the external potency that makes it incomplete, it is found in a complete manifestation eternally in the internal potency, in its [Brahman's] delightful Infinite form replete with all potencies [i.e. Krishna].

p.201

The world is a realm in which ignorance of spiritual reality causes pain and suffering, as well as rebirth. The contradictions that are experienced in the shadow-like external potency (Sakti) of Nature are fully resolved in the complete svarupa, or nonmaterial form of Brahman - that is, Krishna.
.
Based on CC Madhya 13.75 - https://vanisource.org/wiki/CC_Madhya_13.75:
While varnasrama is an important construction meant to EASE THE CULTIVATION OF BHAKTI by providing a socially stable environment, it is NOT FOUNDATIONAL for religious identity, whereas divine service is.

p.203

The core problem of modern men and women was 
  • not primarily economic, social, or political. It was, 
  • above all, a crisis of consciousness, attitude and understanding, 
fueled by the modern rise of 
  • impersonalist ideas and 
  • impersonal materialistic ideologies 
that disempowered the person's inner capacity 
  • to serve and love, as well as 
  • to seek emancipation from the bondage of worldly life.

Yukta Vairagya

...with fine references to

p.204: Caitanya Siksamrta

p.206: Dusta-Mana (later on echoed in 'Vaisnava ke?' ?)

p.206: Relative Worlds

p.206

Bhaktisiddhanta translates the word 'bhakti' 
  • not merely as "devotion", 
  • but as "devotional service", conveying the idea of practical engagement rather than contemplation.
Bhaktisiddhanta himself had intermittently practiced solitary esoteric meditation on the sacred names in the forests of Mayapur for more than ten years, but had apparently realised that this approach was suitable neither for himself nor for the laity. Yukta vairagya became a key to his mission...

p.


ADDENDUM

Other writings by Bhaktisiddhanta Saraswati

...with 1900-1936 "Shri Chaitanya's Teachings":

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