The Final Word: The Caitanya Caritamrita and the Grammar of Religious Tradition
The Gaudiya Vaisnava movement is one of the most vibrant religious groups in all of South Asia. Unlike most devotional communities that flourished in 15th-, 16th-, and 17th-century Bengal, however, the group had no formal founder. Today its devotees are uniform in their devotion to the historical figure of Krishna Caitanya (1486-1533), whom they believe to be not just Krishna incarnate, but Radha and Krishna fused into a single androgynous form. But Caitanya neither founded the community that coalesced around him nor named a successor. Tony Stewart seeks to discover how, with no central leadership, no institutional authority, and no geographic center, a religious community nevertheless comes to successfully define itself, fix its canon and flourish. He finds the answer in the brilliant hagiographical exercise in Sanskrit and Bengali titled the Caitanya Caritamrita (CC) of Krishnadasa Kaviraja.
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It is very painful that Europeans writing Final Words about Chaitanya's Case and actually history disgraced by the Brahmins to regain control over the Society of BengaL. tHE SO cALLED pANDITS EVEN tANTRICs played the rolls to break the Movements. British done help to them by given stage to the Pundits so called Vachaspatis book Translated in English Languages. On the other side immediate later the Chatanya's death or murder his own followers backed to the Brambhical side with rift each other. In the name of Patit Udhhar( upliftment of lower class they spread with Love less but also sex. What Brahmins took the pen for their own interest.
1 Facing the Peril of Disintegration
2 Coping with the Enigma of Divinity
3 Early Formal Theories of Manifest Divinity
4 The Ascendency of the Erotic
5 Hierarchizing Theologies Sanctioning New Practices
6 The Rhetoric of Primer Commentary Canon