By Tamal Krishna Goswami
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 experts and his smooth Western readership and utilizing his writings as blueprints for religious swap and a revolution in recognition. He needed to converse 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 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' subject material is ruled by way of the axiomatic fact: Krishna is the splendid character of Godhead.
Goswami's educational education on the collage of Cambridge, his thirty years' event as a practitioner and instructor, and his wide interactions with Prabhupada as either own secretary and managerial consultant, afforded him a distinct 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 hooked up together with his culture whereas maintaining a mature serious stance relative to his topic. A dwelling Theology of Krishna Bhakti incorporates a severe creation and end via Graham M. Schweig.
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Extra resources for A Living Theology of Krishna Bhakti: Essential Teachings of A. C. Bhaktivedanta Swami Prabhupada
Nowhere is this more clearly presented than in Albert Schweitzer’s classic, The Quest of the Historical Jesus. Scheitzer ﬁnds that amid the babble of misconceived modernizing, Jesus remains a chimera to his eighteenth- and nineteenth-century biographers. Nearly a century separates his Quest and ours, while twenty centuries separate our subjects. We share a common problem, but each has a diﬀerent challenge. Schweitzer’s historical subject “comes to us as One unknown” (Schweitzer 1911:401) and remains a stranger to our time, smothered by a morass of historical assumptions.
Living in Vṛndāvana, the North Indian pilgrimage town of Krishna’s childhood, in extremely simple residential quarters within the medieval Rādhā Dāmodara Temple established by Jīva Gosvāmin, he told doubtful visitors about temples and devotee communities spread throughout the world, with only time separating them from him (Brooks 1989:76). 61). Bhaktivedanta Swami was aware that he stood in a tradition in which he could well be the one chosen to accomplish what others before him had only dreamed of.
None of these “threads” of life is in itself enough to suggest the richly religious tapestry of his later career. True, he credited the shaping inﬂuences of his father’s early guidance and his mother’s extraordinary aﬀection as the foundation of his life’s work. The value of his English Christian education is also seen in his later writings, as are the eﬀects of growing up amidst the Bengal “Renaissance” and the struggle for independence. Nor can his disappointement later on with family and business be undervalued for inducing in him a spirit of detachment .
A Living Theology of Krishna Bhakti: Essential Teachings of A. C. Bhaktivedanta Swami Prabhupada by Tamal Krishna Goswami