Dear Hansadutta Prabhu, dear editors of hansadutta.com!
Pamho, all glories to Srila Prabhupada!
Thank you for serving the global Prabhupadanugas with hansadutta.com and thus providing the followers and disciples of Srila Prabhupada hope and enthusiasm for continuing their mission to fight against the ongoing destruction of Prabhupada's movement.
Now we have in Europe regular meetings of "academic Vaishnavas", see paper below, who discuss topics like "Interpretation is a central human activity and an inevitable function of religious institutions".
We all know that what Srila Prabhupada has given us is self-explanatory and needs no further interpretation by University professors.
However, they seem to be stuck that modern Westerners have a 'post modernistic' perspective on life and therefore seek for more and more updated information.
As Prabhupada explains throughout his books, Vaishnavas are above designations like "post modernistic" and therefore we just follow our spiritual master, Srila Prabhupada, who explained things in such away that everybody can understand without speculating!
Again, thanks for your persevering service at hansadutta.com - go on with the good work,
in the service of Srila Prabhupada and his dedicated followers,
European Prabhupadanugas
http://www.prabhupadanugas.eu
ISKCON Studies Conference ("ISKCON Studies Institute", source:Iskcon.com)
The ISKCON Studies Institute aims to, develop the field of ISKCON studies and related areas of interest; develop forums for academic exchange; promote relevant research and facilitate publishing about ISKCON in various disciplines.
Its members are:
1.1 10–11.20am Introductions
1.2 11.40am–1pm Introduction: Mapping the field
Radhika Ramana Dasa —
Interpretation is a central human activity, and an inevitable function of
religious institutions. In this session, Radhika Ramana Dasa will provide an
overview of the themes that will be explored during the meetings. He will raise
key questions, pointing out both the necessity and difficulties of
interpretation in a devotional context. Who is qualified to interpret the
scriptures? What are the limits of interpretation, and why are we warned against
it? How can we facilitate proper interpretation and learn to recognise it?
Lunch
1.3 3–3.50pm Text and context
Rembert Lutjeharms —
What is the importance of interpretation for Hindu religious traditions and how
do they approach sacred texts? How do these approaches compare with those of the
Gaudiya Vaishnava acaryas? How unique was their approach and how much did it
mirror other Indian traditions? What did they reject and what did embrace and
modify? Finally, what role does tradition play in interpretation? How does
tradition shape interpretation and how is it in turned shaped by it?
1.4 4–4.50pm Bhaktivinoda and bhadralok: Responses to colonial Christianity
Krsna-ksetra Dasa —
Christian missionaries and the forces of European secularism posed a great
challenge to nineteenth-century India's religious traditions. Bhaktivinoda
Thakura's interpretation of Vaishnava scripture sometimes resisted and sometimes
embraced these new views. This important acarya in the Gaudiya tradition
wrestled vigorously and fearlessly with the Vaishnava tradition he so loved,
turning it into a 'modality of change' for reformulating spiritual renewal to
the tune of universalism that resonated with Enlightenment thinking of his time.
1.5 5–6pm Viewing the East from the West
Federico Squarcini —
How does our cultural background affect our interpretation? Our commonly shared
European attitude towards anything needs an act of interpretation to be
understood. We tend to be convinced by our own 'understanding' and our own
'comprehension' of reality. Using classical South Asian materials and example we
will see the potential incompatibility between our largely shared 'post-modern'
view and a more 'classical' understanding of what it means 'to interpret'.
2.1 10–10.50am Re-Visioning ISKCON: Constructive theologising for reform and renewal
Krishna Ksetra Dasa —
This paper, co-authored in 2000 (and published in 2004) by Krishna Ksetra Dasa
and the late Tamal Krishna Goswami, was an attempt to engage in 'constructive
theology' within an educated public forum. The ideas generated in this article
may be perceived as anywhere from passé to downright blasphemous, as either
creative interpretations or misinterpretations of the Caitanya Vaishnava
tradition.
2.2 11–11.50am Session Two: Institution as interpretation
Jayadvaita Swami —
While interpreting the Gaudiya Vaishnava tradition, ISKCON also interprets
itself. That is, its members and leaders develop ideas of what ISKCON is and
should be. And these in turn affect both ISKCON and the personal lives of its
members, as well as others with whom ISKCON stands in relation. Those affected
then further affect ISKCON itself. How do post-charismatic dilemmas and other
social forces influence ISKCON's interpretation of itself? And how does ISKCON's
self-interpretation affect the way ISKCON arouses, interprets, and responds to
the forces of alienation, schism, heresy, and competition? What has history
shown us, and what can we expect?
2.3 12–1pm Case Study One: Bhaktisiddhanta and the Gaudiya Math
Pranava Dasa —
In what way was the Gaudiya Math a response to the need to translate the
Vaishnava tradition for a broader audience and to meet the challenges posed by
modernity? Traditionally in Gaudiya Vaishnavism a network of personal, spiritual
relationships was the accepted pattern of social hierarchy and interaction.
However, if the tradition was to reach the educated Hindu middle class and a
Western audience, a modern, sophisticated institution was required.
Bhaktisiddhanta Sarasvati, building on the legacy of Bhaktivinode Thakura,
developed that kind of institution. This allowed Gaudiya Vaishnavism to expand
beyond the cultural and religious borders of Bengal and, later on, India.
Lunch
2.4 2.50–4.10pm Session Four: Introducing schism
Massimo Introvigne —
The term 'schism' is not originally sociological, but theological. It belongs to
the jargon of the Roman Catholic and of the Eastern Orthodox churches, where its
use has always been politically important. Some recent examples, both Catholic
and Orthodox may illustrate how the use of the word 'schism' is socially
constructed and politically negotiated. The original theological meaning does
not apply well to religious organisations (including Protestantism) that don't
use the episcopal Roman Catholic and Eastern Orthodox model. However in a
landmark 2004 article, Sutton and Chaves tried to construct a sociological
concept of 'denominational schism' applicable to Protestantism (Zuckerman did
the same for Judaism in 1997 but his article was less influential). Although not
easily applicable to a Hindu or non-Judeo-Christian context, these sociological
works may form the basis for a typology of schisms independent from the original
theological meanings of the term.
2.5 4.20–5.10pm Case Study Two: Legislative interpretation
Sesa Dasa —
How well equipped is ISKCON Law to handle irrational eruptions, ideological
eruptions, and other destructive emotional responses that can easily form the
basis of 'witch trials'. Who interprets ISKCON Law? Who enforces ISKCON Law?
Does ISKCON Law contribute to hysteria or mitigate against hysteria?
2.6 5.20–6.00pm Session Six: Plenary
Day trip to Lake Garda
Cost €25
4.1 10–11am 'As It Is' As it is: Understanding the hermeneutical principles
of Srila Prabhupada
Ravindra Svarupa Dasa —
Srila Prabhupada makes claims about his principles of understanding scripture
that appear, to the modern mind, to be patently false, even absurd, and they
tend to be dismissed out of hand as an instance of naive, unreflective
'fundamentalism'. This study shows, however, that Prabhupada works from a
profound and highly sophisticated theology of sacred utterances, which
constitutes in effect a defence of his hermeneutics. A close reading from
Prabhupada's translation and commentary on Srimad Bhagavatam (1.3.44–1.4.1),
discloses the core of Prabhupada's hermeneutical process. We see that essential
to it is the systematic formation of the intellect and character required by
which the hearer attains the qualification (adhikara) for reception. In this
light, Prabhupada's creation of ISKCON is revealed as a necessary component of
the hermeneutical process itself. Indeed, that process constitutes the raison
d'etre for the institution. Those who want to understand Prabhupada's
hermeneutics, must take into account both his theology and the hermeneutical way
of life it entails.
3.2 11.10–12.00am Schism: Cause and effect (historical examples)
Kumari Priya —
In this session we will survey several instances of schism in religious
traditions. The main focus will be on analysis of a few examples of 'heresies'
that led to schisms in early Christianity. Examples from Buddhism and Islam will
also be discussed. We will touch on themes previously introduced, such as 'Whose
tradition is it?' and therefore 'Who has the right/privilege to assume authority
of interpretation and why?' We will also assess the importance of context for
'orthodox' and 'heterodox' interpretations. The main area of discussion will
address: 'What motivates schisms?' What can we draw from the examples discussed
that will help us to identify and constructively address the roots of schisms?
Can we identify defining lines between orthodox and heterodox interpretations?
3.3 12.10–1.00pm ISKCON schisms: The good, the bad, and the normal
Braja Bihari Dasa —
Schismatic groups – groups that break away from the established religious
organisation – are a common phenomenon in history. ISKCON is no exception. Even
during Srila Prabhupada's time one existed, and since then there have been
several major schisms. This presentation will examine the history of ISKCON's
schisms, place those schisms in the light of social theory and the history of
other religious organizations, and discuss the benefits and problems these
schisms create.
Break
3.4 2.30–4.00pm Wrapping up Acknowledgements Reflections from speakers
Summary on behalf of ISKCON Studies Institute – Radhika Raman Dasa
6pm Closing dinner
Braja Bihari Dasa (Brian Bloch) is the director of ISKCONResolve,<
ISKCON's conflict management system. He is presently finishing his Master's
degree in Conflict Transformation at Eastern Mennonite University. He is a
trained mediator and ombudsman having mediated dozens of ISKCON-related
conflicts and met with hundreds of visitors to his ombud's office. He is the
former director of the Vrindavan Institute of Higher Education. Originally from
New York, he joined ISKCON in 1977. He now lives in Vrindavan, India, with his
wife Ananda Vrndavana Devi Dasi and their son, Gopinath.
Massimo Introvigne is the founder and managing director of the Center for
Studies on New Religions (CESNUR), an international network of scholars who
study new religious movements. Introvigne is the author of numerous books and
articles in the field of sociology of religion. He was the main author of the
Enciclopedia delle religioni in Italia (Encyclopedia of Religions in Italy). He
is also an attorney specialising in intellectual property rights and part-time
professor of Sociology of Immigration in the postgraduate programme of the
European University of Rome.
Jayadvaita Swami serves as an editor and trustee for the Bhaktivedanta
Book Trust.
Krsna-ksetra Dasa, a research fellow of the Oxford Centre for Hindu
Studies, recently published his doctoral thesis Attending Krsna's Image:
Caitanya Vaisnava Murti-seva as Devotional Truth (Routledge, 2006). He teaches
regularly at Bhaktivedanta College, recently taught for one year at the
University of Florida, and will soon begin teaching in the department of
Cultural and Religious Studies at the Chinese University of Hong Kong as a
visiting scholar.
Kumaripriya Dasi (Claire Robison) was a student in the pioneering year of
the ministerial training programme at the Bhaktivedanta College. She has
recently completed her BA in Theology at Oxford, where she came first in her
year in the University's Theology Faculty. She plans to pursue graduate studies
in Comparative Religion, with a specialisation in Hinduism.
Rembert Lutjeharms joined ISKCON in 1999 in Penang, Malaysia. In 2001 he
received an undergraduate degree in Oriental Studies from the University of
Ghent, Belgium, specialising in Sanskrit, and two years later earned his
Master's degree from the same department. He has served the Dutch branch of the
BBT as a Sanskrit editor, translator, and proof-reader since 2000. He is
currently finishing a doctoral degree at the University of Oxford on
Kavikarnapura's poetry and poetics, and he teaches 'Introduction to Hinduism',
'Vedas and Upanisads' and 'Introduction to Sanskrit Poetry' at Bhaktivedanta
College, Belgium, as well as courses on Hinduism and Sanskrit at the Oxford
Centre for Hindu Studies.
Pranava Dasa joined ISKCON in Vrindavan in 1983. After ten years of book
distribution in Denmark, Norway, and Sweden, he served as the congregational
director (1993 to 1996) and the temple president of ISKCON Gothenburg in Sweden
(1996 to 1999). He started his academic career in 2000. He completed an MA in
the History of Religion and Indology at the Universities of Gothenburg and
Stockholm. He teaches courses on 'Indian Philosophy' and 'Science and Religion'
at the Bhaktivedanta College, Radhadesh. He is presently completing his Ph.D. on
the contributions of Bhaktisiddhanta Saravati. He and his wife, Kalpavasini Devi
Dasi, live in Gothenburg.
Radhika Ramana Dasa (Ravi M. Gupta) is Assistant Professor of Religion at
Centre College, USA, where he recently received the teaching award for junior
faculty. He teaches every year at Bhaktivedanta College in Belgium, holds a
D.Phil. in Hindu Studies from the University of Oxford, and is the author of The
Caitanya Vaisnava Vedanta of Jiva Gosvami (Routledge, 2007).
Ravindra Svarupa Dasa received initiation from Srila Prabhupada in 1971. He has a BA in Philosophy and a Ph.D. in Religious Studies. In ISKCON he has served as a temple president, as a writer and editor for Back to Godhead, and as a researcher and writer in the Bhaktivedanta Institute. Currently he serves as a
member of the Governing Body Commission. He is also the leader of the Vedic
Planetarium Cosmology Project.
Sesa Dasa teaches Ethics. He joined ISKCON in 1973, inspired by the
political activism of the In God We Trust Party for Purified Leaders, organised
by members of ISKCON. He is a member of the Governing Body Commission and head
of the Ministry of Educational Development. He served as the temple president in
both Washington DC and Philadelphia; as the Managing Editor of Back to Godhead
magazine; and as the North American Secretary of the Bhaktivedanta Book Trust.
He attended the United States Military Academy and later received a degree in
Political Science from the State University of New York, Albany. In 1991 he
earned a Juris Doctor degree from the UCLA School of Law. He lives in Alachua,
Florida, with his wife, Madhumati, and two daughters.
Federico Squarcini received a Ph.D. in 'Social and Historical Studies of
Religions' from the University of Bologna. He is currently researching the
sociology of South Asian classical religious and juridical traditions and is
teaching 'History of Indian Religions' at the University of Florence, where he
is affiliated at the Chair of Sanskrit Language and Literature. Federico is
author and editor of volumes including Ex Oriente Lux, Luxus, Luxuria. Storia e
sociologia delle tradizioni religiose sudasiatiche in Occidente (SEF 2006) and
Boundaries, Dynamics and Construction of Traditions (Firenze University Press
2005), he has published in Critica Sociologica, Orientamenti Pedagogici, Parole
Chiave, Rivista di Studi Orientali, Social Compass, and serves on the board of
directors of Religioni e Società and Kykéio.