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"The Bhagavad-Gita" has been a necessary textual content of Hindu tradition in India because the time of its composition within the first century A.D. one of many nice classics of global literature, it has encouraged such diversified thinkers as Henry David Thoreau, Mahatma Gandhi, and T.S. Eliot; such a lot lately, it shaped the center of Peter Brook's celebrated construction of the "Mahabharata."

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7 But change of heart does not entail change of mind, and Prakauananda returns to his original complaint, “Fine, perform bhakti to K[1wa. We are all satisfied with it. But why don’t you study Vedanta? 9 In both attempts at convincing the Advaitin sannyAsCs, Caitanya ultimately led them to a description of the glories of love for K[1wa (prema) and its effects, but in the second instance the method used was more successful. This highlights two primary facets of the Gaurcya approach to Vedanta— first, an acknowledgement that engagement in Vedanta is necessary to gain a generally acceptable, scriptural foundation for the emotions of bhakti, and second, the insistence that any degree of engagement must lead to the ultimate goal of prema, or else it is pointless.

Tasmad atra kawda-trayarthasyapi yathavat pratipadanad idam eva sarva-uastrebhyas ure1vsam, ato nityam etad eva urotavyam iti bhavas. 2) 50 idam eva tarhi kim iti sarve na urwvanti tatraha—k[tibhir iti. uravaweccha tu puwyair vina notpadyata ity arthas. 51 nigama-kalpa-taror galita\ phala\ uuka-mukhad am[ta-drava-sa\yutam pibata bhagavata\ rasam alaya\ muhur aho rasika bhuvi bhavukas 30 BHAKTI AND V E DfN T A : D O T H E Y M I X ? This drive from Vedanta to rasa, we remember, was a characteristic of the Caitanyite engagement in Vedanta, and a common feature of the conversion stories in the biographies.

It is drawn from the famous statement of the Bhagavata: “ete ca\ua-kalas pu\sas k[1was tu bhagavan svaya\. 28). This half-verse appears at the end of the list of twenty-two prominent incarnations (avatAras), and is on par with the “vadanti” verse as a pace-setting text in Caitanya Vai1wava theology. It forms the basis for the complex classification of K[1wa’s forms and manifestations found in the Laghu-bhAgavatAm{ta of Repa Gosvamc, CaitanyacaritAm{ta, and K{2Wa-sandarbha. 10 Here, we get the essentials of a hermeneutical strategy: scriptural passages that speak of God in conflicting ways can be taken to refer to his different aspects, but these aspects are actually members of a single reality (advayatattva).

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