Presentation of Srivatsa Goswami and interview on Srimad Bhagavatam and Caitanya Tradition скачать в хорошем качестве

Presentation of Srivatsa Goswami and interview on Srimad Bhagavatam and Caitanya Tradition

Acharya Shrivatsa Goswami, Member of an eminent family of scholars and philosophers at Sri Radharamana Temple, Vrindavan. Presently, Acharya Shrivatsa Goswami is the Director of Sri Caitanya Prema Samsthana, an Institute of Vaisnava philosophy and culture at Vrindavan. His commitments include directing the multi-disciplinary multi-scholar Research Project on Vraja, in collaboration with the Indira Gandhi National Centre for the Arts. He has participated in conferences on philosophy, religion and ecology and lectured in major universities around the world. His writings on Vaisnavism, Sri Krishna and others have been published worldwide. Kenneth Valpey completed his B. A. in Religious Studies (University of California, Santa Barbara), an M.A. in the Study of Religion (Graduate Theological Union, Berkeley), an M.St. (Master of Studies) in the Study of Religion (University of Oxford, U.K.), and a D. Phil. (Ph.D., University of Oxford, U.K.), finishing studies in 2003. Having taught at the University of Florida and Chinese University of Hong Kong, he is now a Research Fellow of the Oxford Centre for Hindu Studies. He also acts as the dean of studies at Bhaktivedanta College in Radhadesh, Belgium, where he has been teaching since 2002. He has co-published (with Prof. Ravi M. Gupta) two volumes on the Bhāgavata Purāṇa: The Bhāgavata Purāṇa: Sacred Text and Living Tradition (2013), and The Bhāgavata Purāṇa: Selected Readings (2016), both published by Columbia University Press. Shrivatsa Goswami Sri Caitanya Prem Sansthan, Vrindavan abhakti-latā-phala as a supplement to “Para Brahma Viśvambhara Śabdamūrtimaya: Śricaitanya Mahāprabhu’s Tradition and the Bhāgavata Purā a” The paper will explore the place of Bhāgavata Purā a in the tradition of Visvambhara (another name of Śricaitanya Mahaprabhu). Some of the salient points discussed are the following: Philosophically Śricaitanya Mahāprabhu and his tradition falls under the Vedantic fold of thought systems. The orthodox Pūrva-Mīmāṁsā confines its śruti-śāstra to core Vedic literature. Traditionally Uttara- Mīmāṁsā, i.e.,Vedānta has based its discourse upon the Prasthāna Trayī,-- Upani ads, Brahmasūtra and Gītā. This shows some liberality by including Gītā, which is part of Mahābhārata, as the ground source. The idea behind was that Purāṅa and Itihāsa strengthen our understanding of the Vedas. In that spirit, the Post-Śankara Vedāntīs started “flirting” with the Purāṅas and gradually the Bhāgavata Purā a found some place of respect as a Vedānta-śāstra. Śricaitanya went full length. With due respect to the Vedic śāstras, he further evolved the concept of the Prasthāna Trayī by going with the idea that the Bhāgavata Purā a is the essence of all the Upani ads and a natural commentary upon the Brahmasūtra s. Therefore, the Bhāgavata Purā a as the fifth Veda is a total śāstra serving as the faultless means of valid knowledge. Śricaitanya dares to include and transcend the tradition of Prasthāna Trayī in the Bhāgavata Purā a. Therefore, the followers of Śricaitanya, presented their viewpoints by giving elaborate commentaries upon Bhāgavata Purā a, rather the Prasthāna Trayī. The main philosophic treatise of this Vedāntic school is an analytic study of Bhāgavata and thus appropriately named Bhāgavata Sandarbha. Religiously the doctrine and practice of Bhakti is fully based upon the Bhāgavata Purā a. A large body of sectarian literature expands upon Bhāgavata. Ritual reading of Bhāgavata is a practice of highest merit. The works on aesthetics, or the elaborate rasa-śāstra produced by Śricaitanya’s school thrives upon the Bhāgavata Purā a. Poetry, dramas, campūs, smṛti-nibandha, ritual texts and many other works were all grounded in Bhāgavata Purā a. Cultuarally the tradition of Śricaitanya had contributed profusely through visual and performing arts, like paintings, sāñjhīs, phūl-bunglows, Pālākīrtana, Rāsalīlā etc. They all draw upon the Bhāgavata Purā a. The sculpture and architecture as well manifest the best in Bhāgavata. One may safely conclude that Bhāgavata incarnated as Śricaitanya. He studied and taught Bhāgavata, he practiced and preached Bhāgavata. It is in fact a word-image of Śricaitanya, the Absolute Reality.