By Tamal Krishna Goswami
A. C. Bhaktivedanta Swami Prabhup?da (1896-1977), founding father of the Hare Krishna stream, 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-off professionals and his smooth Western readership and utilizing his writings as blueprints for religious switch and a revolution in recognition. He needed to communicate the language of a humans greatly disparate from the unique recipients of his tradition's scriptures with no compromising constancy to the tradition.
Tamal Krishna Goswami claims that the social clinical, philosophical, and 'insider' types of research formerly utilized have did not 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 via the axiomatic fact: Krishna is the ideally suited character of Godhead.
Goswami's educational education on the collage of Cambridge, his thirty years' adventure as a practitioner and instructor, and his huge interactions with Prabhupada as either own secretary and managerial consultant, afforded him a different chance to appreciate and remove darkness from the theological contribution of Prabhupada. during this paintings, Goswami proves that the voice of the scholar-practitioner should be in detail attached together with his culture whereas maintaining a mature severe stance relative to his topic. A residing Theology of Krishna Bhakti features a severe creation and end through Graham M. Schweig.
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Extra resources for A Living Theology of Krishna Bhakti: Essential Teachings of A. C. Bhaktivedanta Swami Prabhupada
W. C. Smith introduced the term “cumulative tradition” to indicate “the entire mass of overt objective data that constitute the historical deposit, as it were, of the past religious life of the community in question: temples, scriptures, theological systems, dance patterns, legal and other social institutions, conventions, moral codes, myths, and so on; anything that can be and is transmitted from one person, one generation, to another, and that an historian can observe” (1978:156–157). 21. In a conversation with me in 1977, Prabhupāda approved the idea of a biography, but hinted that it should not be done while he was alive.
That he wished to be understood through his books is evident from a statement made shortly before his demise: “Whatever I have wanted to say, I have said in my books. If I live, I will say something more. If you want to know me, read my books” (Tamal Krishna 1998c:66). Unlike the two-millennia-old disagreement surrounding Jesus, another disruptive religious ﬁgure, who he is and whether he said what is attributed to him is not really the problem. The problem is simply that he said too much. Fifty volumes of translation and commentary, sixty volumes of lecturing, thirty-seven volumes of conversation, ﬁve volumes of correspondence, each approximately four hundred pages in length, printed, reproduced electronically, and when possible audibly and visually, are a gigantic, daunting corpus.
Books were the ﬁnal mandate from his guru, books the means by which he began his mission, books the object of his nightly labors. Although remarkably few scholars have probed his dictated writings in depth, it is his books, most of all, that he hoped they would approve. That he wished to be understood through his books is evident from a statement made shortly before his demise: “Whatever I have wanted to say, I have said in my books. If I live, I will say something more. If you want to know me, read my books” (Tamal Krishna 1998c:66).
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