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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 specialists and his sleek Western readership and utilizing his writings as blueprints for religious swap and a revolution in cognizance. He needed to converse the language of a humans enormously 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' subject material is ruled by way of the axiomatic fact: Krishna is the preferrred 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 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 will be in detail hooked up along 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 by way of Graham M. Schweig.
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Example text
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. ” Our challenge, unlike Schweitzer’s, is not one of forced historicizing, but of theological inertia. If we but rouse ourselves theologically, our search may well be fruitful. 4.
Is substituted for Abhay Charan. 6 2. This is a primary concern of the next chapter. 3. The modernization of any historical subject has its risks. The methodological failure of improper historical contextualization can shape apparent findings into unrecognizable ideological distortions. 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.
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).