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By Tamal Krishna Goswami

A. C. Bhaktivedanta Swami Prabhup?da (1896-1977), founding father of the Hare Krishna flow, 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 gurus and his smooth Western readership and utilizing his writings as blueprints for non secular switch and a revolution in cognizance. He needed to communicate the language of a humans tremendously disparate from the unique recipients of his tradition's scriptures with out compromising constancy to the tradition.

Tamal Krishna Goswami claims that the social clinical, philosophical, and 'insider' kinds 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 wide variety of 'vedic' subject material is ruled by means of the axiomatic fact: Krishna is the perfect character of Godhead.

Goswami's educational education on the college 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 light up the theological contribution of Prabhupada. during this paintings, Goswami proves that the voice of the scholar-practitioner might 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 incorporates a serious advent and end via Graham M. Schweig.

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Additional info for A Living Theology of Krishna Bhakti: Essential Teachings of A. C. Bhaktivedanta Swami Prabhupada

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17 Prabhupāda employed this richly theological phrase to guide his entire thought and mission from the very start, as the early evidence hints. ” Again, anticipating that he might not live to complete his life’s work, the translation of the Bhāgavata Purāṇa, he first published a two-volume study of its most important tenth canto under the title Kṛṣṇa, The Supreme Personality of Godhead. Also, in composing an invocational prayer to himself for the society’s liturgy, he demarcated the highly personalistic theological and geographic boundaries of his mission by the use of explicitly nontheistic references: “Our respectful obeisances are unto you, O spiritual master, servant of Sarasvatī Gosvāmī.

While still in college he married Rādhārāṇī Datta, and afterward he developed a business career in pharmaceuticals to support their five children. 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.

Background of the Pre-ISKCON Prabhupāda A. C. 27 Gour Mohan, his 26. I will not include scholarship responding to translations of Prabhupāda’s works, only those dealing with his original English publications and that claim to shed new light. 27. Many of the details of Prabhupāda’s early life are crucial to the development of his thought and will be examined at length later. For now, only a brief overview is intended. For In Quest of the “Theological” Prabhupāda 33 father, was a cloth merchant in the respected suvarṇa-vānik trading community, with family connections to the wealthy Mulliks of Calcutta, who for about two hundred years had traded gold and salt with the British.

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