Vaishnavism 2 - Universalist Radha-Krishnaism

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This is my experience and conclusion as well.Bhaktivinode was a universalist like me.40. Dr. Brooks: . . . Bhaktivinoda felt thatVaisnavism had been abandoned, at leastby the educated people. The literaturewasn’t available to them. Kirtana,particularly sankirtana, was denigrated. Thepeople in general felt that only those ofloose morals followed these practices. So,he had a lot to contend with. (152)Today, there is much more literatureavailable than there was 30 years ago.However, sankirtan is still denigrated in themass media. People feel Hare Krishna devoteesare a group of kooks in a cult, and I have toagree. I also have a lot to contend withpresenting this teaching to educated people.41. Dr. Brooks: . . . Certainly Bhaktivinodawas similarly a charismatic prophet, in asense. . . . Now I’m using that term rathertechnically. When I look at the developmentor the resurgence of social movements andreligious movements, I think a very aptmodel to look at is the anthropologicalconcept of a revitalization movement . . .this kind of movement emerges when thereis a breakdown in the culture, when theculture isn’t working for a large number ofpeople. In a sense we can look at everyreligion in its nativity and see it asresponding to the dissatisfaction of thepeople involved. Now, what is needed is arecognition by individuals that they are not22
satisfied, psychologically and materially . . .And spiritually, certainly. (153)I am starting a revitalization movementbased on my own dissatisfaction with thestatus quo of Chaitanya Vaishnavism in theWest as well as the status quo of the US. AsBhaktivinode’s follower, I similarly try to adapthis teachings to my contemporary situation. Ibelieve others similarly yearn for such arenewal to take place today.42. Dr. Brooks: . . . I think that if we look atthe spread of Vaishnavism since his time,we have to say that he gave it real focus,and, certainly, he was the real generator ofthe idea that Vaishnavism was a universalreligion, that it had the potential toproselytize, to draw other people in. Thisnot only echoes the mood of Caitanya butfunctions quite positively in Indian society,where some people are denied access tosalvation because of their birth status. Soit’s appealing on that level. I thinkBhaktivinoda was consciously prophetic inthe sense that Vaishnvaism, CaitanyaVaishnavism, wasn’t limited to one sectionof India. It was truly universal in scope.(153)This universal appeal inspired Bhaktivinodeto write in English and send his books to theWest. It inspired Lalita Prasad to send me backto the West to preach. It inspires myadaptation of it to contemporary westernculture. I also prefer the term Chaitanya23
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 20 and 21: committed, loving couple is more li
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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