Vaishnavism 2 - Universalist Radha-Krishnaism

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committed, loving couple is more like the sexengaged in by Radha-Krishna, who are one,and in the Brahma-vaivarta Purana, aremarried by Brahma. Of course, we are finiteexpansions of Radha-Krishna who exist in eachof us. They are the supreme paradigmaticindividuals. Therefore, I reworked theirpastimes to dispense with certaindysfunctional, Indian cultural models. Our lovemaking, expands Radha Krishna’s play as theyenjoy through us.37. Dr. Brooks: Caitanya’s movement reacheda highpoint with Bhaktivinoda; he rekindledthe flame, so to speak, and he brought out,to newer heights, whatever excellence thetradition knew in earlier days . . . he workedhard to reestablish the covered if not lostteachings of the Gaudiya Vaishnavaacaryas. . . . He was really a visionary, insome sense, in the same way that Caitanyawas. The parallels with Bhaktivinoda’srediscovery of Caitanya’s birthplace andCaitanya’s own visionary discovery ofVrindavana are uncanny. As Caitanyareclaimed Krishna, so Bhaktivinodareclaimed Caitanya. (149-50)This is quite an accolade of my grand-guruthat is certainly justified. I feel honored torepresent his true line in the West and reclaimit for everyone in a universalist way.38. Dr. Brooks: . . . Someone who was in theworld but not of it, Bhaktivinoda was aproductive member of society and was in a20
sense integrated into the upper strata ofBritish India. He knew how to give Gaudiyaconclusions to his contemporaries, to thosewho were given to, if we can use a vagueterm, Westernization. He himself wasWesternized to a certain extent. He hadreceived a Western, English education. Hestudied law and he was a civil servant.(151)Bhaktivinode is a paradigmatic individual forme. His son, my guru, Lalita Prasad Thakur,also was a civil servant and became personalsecretary to the governor of Bengal. Afterretirement, he more fully devoted himself tospiritual practice, like his father-guru. I alsolived an active life in business, politics, andreligion. After retiring and moving to mysecluded forest home, I am better able tofocus on the meditative process Lalita Prasadtaught me.39. Dr. Brooks: . . . I think it’s interesting tonote that he [Bhaktivinode] studiedChristianity and the other world religions. Iimagine that there were these personalquestions that he was trying to resolvehimself. Ultimately, of course, he concludedthat Gaudiya Vaishnavism revealed thesame truth that is found in all religions butto a much deeper degree. But he did thisafter making a study of the other religions,which is significant, and he maintained ahealthy respect for all genuinely spiritualrevelations. (152)21
Page 1 and 2: A ContemporaryScholarly Survey ofRa
Page 6 and 7: evolutionary, ought one not be a re
Page 8 and 9: 12. Dr. Hiltebeitel: . . . Krishna
Page 10 and 11: 17. Dr. Hawley: . . . While samprad
Page 12 and 13: experiences, and we can experience
Page 14 and 15: madhurya, the sweet side, from a fo
Page 16 and 17: nature; . . . and it is primarily u
Page 18 and 19: identity . . . This is a spiritual
Page 22 and 23: This is my experience and conclusio
Page 24 and 25: Vaishnavism to Gaudiya Vaishnavism
Page 26 and 27: progress, especially when cookie cu
Page 28 and 29: 50. Dr. Klostermaier: . . . Vaishna
Page 30 and 31: theology. For the Christian, the Tr
Page 32 and 33: one finds them helpful. If not, one
Page 34 and 35: specialists. While I do not have mu
Page 36 and 37: ordinary madness--it expresses the
Page 38 and 39: how to enter into that role in Kris
Page 40 and 41: eing in the world but not of it? We
Page 42: that, ultimately, Radha rules in Vr

Vaishnavism 2 - Universalist Radha-Krishnaism

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