A Living Theology of Krishna Bhakti: Essential Teachings of by Tamal Krishna Goswami

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 experts and his glossy Western readership and utilizing his writings as blueprints for non secular switch and a revolution in awareness. He needed to converse the language of a humans drastically 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' kinds of research formerly utilized have didn't clarify the presence of a robust 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' subject material is ruled through the axiomatic fact: Krishna is the ideal character of Godhead.

Goswami's educational education on the college of Cambridge, his thirty years' adventure as a practitioner and instructor, and his vast interactions with Prabhupada as either own secretary and managerial consultant, afforded him a different chance to appreciate and light up the theological contribution of Prabhupada. during this paintings, Goswami proves that the voice of the scholar-practitioner may be in detail attached together with his culture whereas maintaining a mature serious stance relative to his topic. A residing Theology of Krishna Bhakti encompasses a serious advent and end via Graham M. Schweig.

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4. See any of the Back to Godhead magazine mastheads from 1944 to 1960. 5. The use of this title provoked strong objections from his godbrothers in India; see SPL 4:94–95. 6. Works that primarily trace Prabhupāda’s history generally use a variety of names according to the setting; see SPL. For a scholar who alternates names to suit changing In Quest of the “Theological” Prabhupāda 23 Prabhupāda traced his lineage to the ecstatic mystic Śrī Chaitanya (traditionally 1486–1534), considered by the tradition to be the embodiment of the Godhead.

Bhaktivedanta Swami, however (as A. L. Basham was to note), was not one of the “streamlined swamis” who glutted the market with “a streamlined kind of Hindu mysticism designed to appeal to modern, jet-age disciples: levitation of a few months or even weeks, mokṣa (final liberation) in a few easy lessons—a Hinduism without class, without worship, without rigid taboos, and so forth” (Basham 1983:166). In the great American permissive society, where “do your own thing” was the norm, his four prohibitions—no meat, fish, or eggs; no gambling; no intoxication (which even includes alcohol, caffeine, and tobacco); and no illicit sex (even within marriage if not for procreation)—were puritanical.

The insider-outsider distinction often becomes blurred, as a number of scholars examining ISKCON have noted. See Young 1985:29, Rosen 1992c:2, Knott 1998:87–88. 14. See Das 1998:149. Das summarizes three uses of the term by Prabhupāda: “ ‘Vedic 1’ approximates most closely to what the Western classical Indologist would understand by this term; ‘Vedic 2’ refers to texts containing what is to Prabhupāda Vedic thought and which are hallowed inasmuch as they are derived from Vyāsa; and ‘Vedic 3’ is a narrower .

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