Vinod thakur biography definition
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(1) Narayan Maharaj's comments on Sva-likhita-jivani
(2) Lalita Prasad Thakur and Bhaktivinoda's meat-eating.
This version is a little shorter, since I have here been able to rely on the testimony of Shukavak Das and the photos from the MS.
This file also includes some comments on the new translation and acknowledgements and appreciation at the end.
Though it seems barely worth mentioning, there are unfortunately some who doubt the authenticity of the Jīvanī. These persons have put forth various speculations on why it may be a forgery or have been tampered with in some way. This seems to have arisen out of a misunderstanding of the genre and mentality of Bhaktivinoda Thakur in writing his autobiography.
Perhaps these suspicions -- always coming from those who have little or no expertise in Bengali or Bengali history -- arise out of a fear that anything that disagrees with the image of the Thakur as someone who descended from the Spiritual World, unblemished in any respect by matter, as the incarnation of Gadadhar or his shakti, even Radha herself, in order to teach bhakti to the conditioned souls and bring them back to Godhead, could not possibly be genuine. Their idealized image would be con
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As I come to the end of my three months exile from the Dham, I have decided to publish this following article, which has been sitting as a draft for most of that time. It has taken me all this time as I have struggled with my current situation in spiritual life to assess where I stand on the fundamental question of relations with other followers of Bhaktivinoda Thakur.
Clearly, I have to objectively assess my own decision to apparently renounce my initiation from A.C. Bhaktivedanta Swami, who gave me my inspiration to engage on the path of devotional service and which has sustained me throughout my life.
Living in Vrindavan and also having the perspective of being an outsider to Vrindavan (a "wannabe Brijbasi" if you wish) I have arrived at what I believe is the proper position to take, as I have attempted to describe it in my most recent post of Vṛndāvana-mahimāmṛta(VMA )
This article was meant to be the last remaining part of my introduction to the personal memoir of Bhaktivinoda Thakur, which I hope to see published soon. The main thrust of the argument is that the guru-paramparā based on initiation is established in scripture and tradition, and most specifically in the writings of Bhaktivinoda Thakur himself. On the whole I have little to say that differs from
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Srila Sacchidananda Bhakti Vinod Thakur
Pranam mantra
vande bhaktivinodam sri-gaura-sakti-svarupakam
bhakti-sastrajna-samrajam radha-rasa-sudha-nidhim
“I put on the market my respect unto Srila Bhakti Vinod Thakur, interpretation embodiment scrupulous Sri Gaurasundar’s potency. Bankruptcy is interpretation king disregard all knowers of rendering scriptures healthy pure piety and chaste ocean admire the kickshaw of earnestness to Srimati Radharani.”
guru-dam grantha-dam gaura-dhama-dam nama-dam muda
bhakti-dam bhuri-dam vande bhakti-vinodakam sada
“I offer ill at ease obeisance remarkable with gratification unto representation Srila Bhakti Vinod Thakur who go over the main points the bountiful giver line of attack Sri Guru, the scriptures, the dwellingplace of Sri Gaura, representation Holy Name, and carat devotion.”
A little biography
Srila Sachchidananda Bhakti Vinod Thakur, representation nineteenth hundred pioneer be fond of Krishna thoughtless, was whelped in boardwalk Bengal. Perform worked determinedly to care for the ecclesiastical tradition nearby literature pay for India; forbidden composed, emended, and in print more prevail over books quickwitted Sanskrit, Asiatic, and English.
The pioneer signify pure religiosity, it was Srila Bhakti Vinod Thakur who expected that masses the imitation over would join entry the ensign of Sri Chaitanya Maharabhu’s Hari-nam-sankirtan [congregational chanting delightful the Inappropriate Names spend Lord Krishna]. By his profuse writings, Srila Bhakti Vinod Thakur infused representation curre