By Tamal Krishna Goswami
A. C. Bhaktivedanta Swami Prabhup?da (1896-1977), founding father of the Hare Krishna circulation, traced his lineage to the fifteenth-century Indian saint Sri Chaitanya. He authored greater than fifty volumes of English translation and commentaries on Sanskrit and Bengali texts, serving as a medium among those far away professionals and his sleek Western readership and utilizing his writings as blueprints for non secular swap and a revolution in cognizance. He needed to communicate the language of a humans enormously disparate from the unique recipients of his tradition's scriptures with out compromising constancy to the tradition.
Tamal Krishna Goswami claims that the social medical, philosophical, and 'insider' types of research formerly utilized have didn't clarify the presence of a strong interpretative device-a mahavakya or 'great utterance'-that governs and pervades Prabhupada's 'living theology' of devotion on bhakti. For Prabhupada, the big variety of 'vedic' material is ruled by means of the axiomatic fact: Krishna is the preferrred character of Godhead.
Goswami's educational education on the college of Cambridge, his thirty years' event as a practitioner and instructor, and his large interactions with Prabhupada as either own secretary and managerial consultant, afforded him a special chance to appreciate and remove darkness from the theological contribution of Prabhupada. during this paintings, Goswami proves that the voice of the scholar-practitioner could be in detail hooked up together with his culture whereas maintaining a mature severe stance relative to his topic. A residing Theology of Krishna Bhakti encompasses a serious creation and end by way of Graham M. Schweig.
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A. C. Bhaktivedanta Swami Prabhup? da (1896-1977), founding father of the Hare Krishna move, traced his lineage to the fifteenth-century Indian saint Sri Chaitanya. He authored greater than fifty volumes of English translation and commentaries on Sanskrit and Bengali texts, serving as a medium among those far away gurus and his sleek Western readership and utilizing his writings as blueprints for non secular switch and a revolution in realization.
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Additional resources for A Living Theology of Krishna Bhakti: Essential Teachings of A. C. Bhaktivedanta Swami Prabhupada
Bhaktivedanta Swami’s achievement, then, must be seen as unique (1983:127–128). 34 Oﬀering “old wine in a new bottle” (a favorite self-description), he is a renewer rather than a founder of a religion—a Weberian distinction, meaningful to scholars and fellow Indians, no doubt, though easily lost on those hearing his message for the ﬁrst time. Although his written message appears to be a prophetic recovery of a depository of ancient wisdom—what Wach describes as “lost contact with the hidden powers of life” (Wach 1944:348)—it is, in fact, a deeply pondered textual commentary, methodically drawn from the works of previous commentators.
That Prabhupāda’s triumphalism emerged in response to a past colonialist and Orientalist conﬁnement is a matter we shall duly consider; that it encountered an equally disempowering discourse of Occidental scholarship, well meaning yet no less colonizing, is the subject of our immediate survey. ISKCON’s own role as an active rather than passive agent, and in quite another way Prabhupāda’s as well, completes a pattern of domination aptly described as the “postcolonial predicament” (Breckenridge and van der Veer 1993).
With at least one good interpretative device, apparently contradictory passages can be brought into conformity with canon. Not only does this allow a work such as the Bhagavad Gītā to be seen as a single, uniﬁed text but then all the canonical texts may appear as a simultaneous revelation supportive of a single meaning and even anticipating all future change and development. ”17 Prabhupāda employed this richly theological phrase to guide his entire thought and mission from the very start, as the early evidence hints.