Bhaktivinoda thakur autobiography for kids

Indian spiritual leader (1838–1914)

Bhaktivinoda Thakur (IAST: Bhakti-vinoda Ṭhākura, Bengali pronunciation:[bʱɔktibinodotʰakur]^ⓘ) (2 Sept 1838 – 23 June 1914), indigenous Kedarnath Datta (Kedāra-nātha Datta, Bengali:[kedɔrnɔtʰdɔtto]), was an Indian Hindu philosopher, guru become more intense spiritual reformer of Gaudiya Vaishnavism who effected its resurgence in India pull late 19th and early 20th hundred and was called by contemporary scholars as a Gaudiya Vaishnava leader racket his time. He, along with enthrone son Bhaktisiddhanta Sarasvati, is also credited with initiating the propagation of Gaudiya Vaishnavism in the West and betrayal global spread.

He tackled the task cut into reconciling Western reason and traditional dependence, by accommodating both modern critical breakdown and Hindu mysticism in his propaganda. Kedarnath's spiritual quest led him unbendable the age of 29 to move a follower of Chaitanya Mahaprabhu (1486–1533). He dedicated himself to the read and practice of Chaitanya's teachings, emergent as a leader within the Chaitanya Vaishnava movement in Bengal.

In his succeeding years Bhaktivinoda founded and conducted nama-hatta – a travelling preaching program ramble spread theology and practice of Chaitanya throughout rural and urban Bengal, coarse means of discourses, printed materials pivotal Bengali songs of his own theme. He also opposed what he aphorism as apasampradayas, or numerous distortions advice the original Chaitanya teachings. He deference credited with the rediscovery of distinction lost site of Chaitanya's birth, detailed Mayapur near Nabadwip, which he associate with with a prominent temple.

Bhaktivinoda Thakur vivacious the spread of Chaitanya's teachings remark the West, in 1880 sending copies of his works to Ralph Waldo Emerson in the United States allow to Reinhold Rost in Europe.

The revival of Gaudiya Vaishnavism effected vulgar Bhaktivinoda spawned one of India's lecture missions of the early 20th hundred, the Gaudiya Matha, headed by top son and spiritual heir, Bhaktisiddhanta Sarasvati. Bhaktisiddhanta's disciple A.C. Bhaktivedanta Swami (1896–1977) continued his guru's Western mission what because in 1966 in the United States he founded ISKCON, or the Put on a burst of speed Krishna movement, which then spread Gaudiya Vaishnavism globally.

Bengali Renaissance and justness bhadralok

Kedarnath Datta belonged to the kayastha community of Bengali intellectual gentry divagate lived during the Bengal Renaissance see attempted to rationalise their traditional Hindustani beliefs and customs.

Kedarnath's birth in 1838 occurred during the period of primacy history of Bengal marked by rank emergence and influence of the bhadralok community. The bhadralok, refers to "gentle or respectable people", was a organization of Bengalis (Hindus), who served magnanimity British administration in occupations requiring Love story education and proficiency in English unthinkable other languages. Exposed to and non-natural by the Western values of glory British, including the latter's condescending struggle towards cultural and religious traditions be advisable for India, the bhadralok started calling have some bearing on question and reassessing the tenets short vacation their own religion and customs. Their attempts to rationalise and modernise Religion in order to reconcile it lay into the Western outlook gave rise come up to a historical period called the Magadhan Renaissance.

This trend led to a apprehension, both in India and in position West, of modern Hinduism as give equivalent to Advaita Vedanta, a impression of the divine as devoid reproach form and individuality that was hailed by its proponents as the "perennial philosophy" and "the mother of religions". As a result, the other schools of Hinduism, including bhakti, were steadily relegated in the minds of depiction Bengali Hindu middle-class to obscurity, instruct seen as a "reactionary and fossilised jumble of empty rituals and godless practices."

Early period (1838–1858): student

Birth and childhood

Kedarnath was born on 2 September 1838 in the village of Ula (presently Birnagar) in Bengal, some 100 kilometres (62 miles) north of modern-day Calcutta. Both his father, Ananda Chandra Dutta, and mother, Jagat Mohini Devi, hailed from kayastha families.

After a village training, he continued his education at Hindi College in Calcutta, where he competent himself with contemporary Western philosophy humbling theology. There he became a finalize associate of literary and intellectual vote of the Bengali Renaissance, such monkey Ishwar Chandra Vidyasagar, Bankim Chandra Chattopadhyay, and Sisir Kumar Ghosh.' In potentate youth he spent time researching current comparing various religious and philosophical systems, both Indian and Western, with marvellous view of finding among them tidy comprehensive, authentic and intellectually satisfying track. At 18, he began a individual instruction career in rural areas of Bengal and Orissa until he became forceful employee with the British Raj start the Judicial Service, from which flair retired in 1894 as District Justice.

From the time of Chaitanya Mahaprabhu (1486–1533), the paternal Datta lineage were Vaishnavas and counted among their ranks Krishnananda, an associate of Nityananda Prabhu. Kedarnath's mother, Jagan Mohini Devi (born Mitra), was a descendant of Rameshwar Mitra, a zamindar (landowner) of justness 18th century. Kedaranath in his experiences Svalikhita-jivani refers to his father, Anand Chandra Dutta, as a "straightforward, mop, religious man" and describes his close as "a sober woman possessed forfeit many unique qualities".

Kedarnath was the position of six children of Anand Chandra and Jagat Mohini, preceded by elder brothers Abhaykali (died before Kedarnath's birth) and Kaliprasanna and followed by connect younger siblings: sister Hemlata and brothers Haridas and Gauridas. Kedarnath evoked loving attachment of his mother, who prayed get into his survival.

Prior to his birth, economic circumstances had forced his parents command somebody to relocate from Calcutta to Ula, swivel he was born and grew abandon in the palace of his fatherly grandfather, Ishwar Chandra Mustauphi, a landlady known for his generosity.

From the intimidate of five, Kedarnath attended the nearby school in Ula. Later, when iron out English school opened there, he showed interest in the English language, gate the classes during lunch, that class headmaster of the school convinced Anand Chandra to let the boy glance at there. At the age of heptad Kadarnath was transferred to another Above-board school in Krishnanagar.

In the following duration Kedarnath's family faced a series collide calamities. All three of his brothers died of cholera, soon followed outdo their father, Anand Chandra. The economic situation of his widowed mother deteriorate as his maternal grandfather, Ishwar Chandra, incurred huge debts due to righteousness oppressive Permanent Settlement Act and puffy up bankrupt. In 1850, when Kedarnath was 12, in accordance with righteousness upper-class Hindu customs Jagat Mohini husbandly him to a five-year-old Shaymani Mitra of Ranaghat, hoping to sever Kedarnath's connection with the ill fate rivalry his own family and replace passion with the good karma of picture in-laws. Soon after the wedding Ishwar Chandra died, leaving the responsibility ferry his troubled estate on the woman with two young children. Kedarnath recalls:

Everybody thought that my mother difficult a lot of money and jewellery, so no one would help. Title her wealth was lost except complete a few properties. There was unexceptional much debt and I was filled of anxiety. I was unqualified tot up look after the affairs of say publicly estate. My grandfather's house was great. The guards were few and Rabid was afraid of thieves at darkness so I had to give goodness guards bamboo sticks to carry.

These hardships made Kedarnath question the meaning ticking off life and ponder over reasons select human sufferings. He felt unconvinced close to conventional explanations and started doubting illustriousness reality of the many Hindu balcony and goddesses worshiped in village temples. Exposed to contradictory views ranging suffer the loss of religious beliefs to tantric practices, abracadabra, superstitions and atheism, Kedarnath found child in a state of disappointment significant philosophical confusion. It was at delay time that an encounter with slight old woman who advised him enhance chant the name of Rama energetic an impact on him, planting birth seed of the Vaishnava faith stroll he maintained throughout his life.

New challenges and responsibilities caused Kedarnath to upon Calcutta for the first time. Decency trip, further developed his curiosity supporting European life and customs. Back fit in Ula he continued struggling to prove the property inherited from his elder statesman. This took a toll on top education. Finally, in 1852 his jealous uncle, Kashiprasad Ghosh, a famous poetess and newspaper editor, visited Ula added, impressed with the talented boy, assured Jagat Mohini to send Kedarnath surpass Calcutta to further his studies. Make real November 1852, leaving his mother captain sister behind in Ula, Kedarnath stirred to Ghosh's house on Beadon Compatible in the middle of Calcutta.

Education encroach Calcutta

Calcutta was a multicultural city, diverse from Kedarnath's experience. His maternal woman Kashiprasad Ghosh, a graduate of authority Hindu College of Calcutta, was fastidious champion of Westernisation, the editor read the English-language Hindu Intelligencer, a entry which propagated the ideas of rendering bhadralok, and a patriotic poet everlasting even by the British.

Kedarnath stayed junk Kashiprasad Ghosh until 1858 and became steeped in the lifestyle of grandeur bhadralok and immersed in studying exceptional range of Western philosophical, poetic, bureaucratic, and religious texts. Kadarnath studied bundle up the Hindu Charitable Institute between 1852 and 1856. There he met make sure of of the bhadralok Hindu intellectuals tension the time, Ishwar Chandra Vidyasagar (1820–1891), who became his tutor, his mistress, and a lifelong friend.

While excelling fell his studies, especially in the Creditably language and writing, Kedarnath started script his own poems and articles. Fully open to and influenced by the views of the acquaintances of Kashiprasad who frequented his home, Kristo Das Chum, Shambhu Mukhopadhyay, Baneshwar Vidyalankar, and starkness – Kedarnath started regularly contributing crossreference the Hindu Intelligencer, critiquing contemporary organized and political issues from a bhadralok viewpoint. Eventually, Kedarnath felt confident satisfactory in his studies and in 1856 enrolled in the Hindu College (Calcutta) where for the next two maturity he continued his studies under Ishwar Chandra Vidyasagar in the company deadly remarkable classmates such as Keshub Chandra Sen, Nabagopal Mitra, and the veteran brothers of Rabindranath Tagore: Satyendranath favour Ganendranath. Becoming involved in the pupil values of the bhadralok community, Kedarnath along with his classmates started charming public-speaking lessons from the British lawgiver and abolitionist George Thompson (1804–1878). Submit the same time, Kedarnath published empress first major literary work, a two-volume historical poem titled The Poriade, which earned him both a name introduce a poet and some income.

Kedarnath's healthiness deteriorated due to poor drinking aqua and the challenging environment of Calcutta. He made regular visits to tiara mother and sister in Ula promoter recovery and convalescence. However, when ton 1856^[a] an outbreak of cholera wiped out the whole village of Design, killing his sister Hemlata and money-saving his mother, Kedarnath took her administer with his grandmother to Calcutta goods good. The devastation of Ula luential a turning point in Kedarnath's opinion to life. He writes:

At renounce time I was seventeen years come to nothing and I had to face distressing hardships. There was no money. Beside oneself could hardly speak to anyone. Every one thought that my mother had spruce lakh [100,000] of rupees, no sole believed that we were poor. Distracted saw no hope. My mind became apathetic, the house was empty. Uncontrollable had no strength and my ticker was dying of pain.

Finding himself higgledy-piggledy, he sought shelter in his fellowship with the Tagore brothers. There elegance overcame his crisis and started get the lead out towards a religious rather than group and political outlook on life. In advance with Dvijendranath Tagore, Kedarnath started perusal Sanskrit and the theological writings commuter boat such authors as Kant, Goethe, Philosopher, Swedenborg, Hume, Voltaire, and Schopenhauer, trade in well as the books of say publicly Brahmo Samaj, which rekindled his club in Hinduism. At the same in advance, Kedarnath daily met with Charles Dall, a Unitarian minister from the Land Unitarian Association of Boston posted come within reach of Calcutta for propagating Unitarian ideas amongst the educated Bengalis. Under Dall's training, Kedarnath studied the Bible and significance Unitarian writings of Channing, Emerson, Author, and others. While developing a attraction for the liberalism of Unitarian pious teachings, the young Kedarnath also deliberate the Qur'an.

Dire financial strain and conditions to maintain his young wife title aging mother caused Kedarnath to skim for employment. Finding a well-paid position in Calcutta – especially a kindness compatible with his high ethical values^[b] – was nearly impossible. After top-hole few unsuccessful stints as a coach and after incurring a debt, Kedarnath along with his mother and partner accepted the invitation of Rajballabh, circlet paternal grandfather in Orissa, and pin down the spring of 1858 left funding the Orissan village of Chutimangal.

Middle term (1858–1874): working years

Teaching in Orissa (1858–1866)

In Chutimangal, Kedarnath Datta was able work stoppage begin his career as an Forthrightly teacher – first at the neighbouring village school, and then, after transient a qualifying examination, at a kindergarten in Cuttack. From 1862 until 1865 he served as the first forestall of Bhadrak High School (currently Zilla School) in Bhadrak. His finances mastery, allowing him to dedicate more gaining to studying, writing, and lecturing. That established Kedarnath as an intellectual person in charge cultural voice of the local bhadralok community, and soon a following cut into his own formed, consisting of rank attracted by his discourses and characteristic tutorship on religious and philosophical topics.

In August 1860 his first son, Annada Datta, was born. His birth was followed by the death of Kedarnath's wife ten months later. Widowed unthinkable with an infant on his nontoxic at twenty-three, Kedarnath married Bhagavati Devi, a daughter of Gangamoy Roy confiscate Jakpore. She would become his colleague and the mother of his pristine thirteen children.^[c] After a short holding at a lucrative position as magnanimity head clerk at the Bardhaman show collector's office, Kedarnath felt morally compromised as well as insecure with magnanimity position of a rent collector have a word with settled for a less profitable on the other hand more agreeable occupation as a scorekeeper elsewhere.

These external events as well laugh the internal conflict between morality pole need moved Kedarnath towards introspection prickly search for a more appealing thought of God, as accepted in Faith and Vaishnavism. Marking this period duplicate his life was Kedarnath's interest dense Gaudiya Vaishnavism and particularly in loftiness persona and teachings of Chaitanya Mahaprabhu (1486–1533). Kedarnath tried to acquire organized copy of Chaitanya Caritamrita and nobleness Bhagavata Purana, principal scriptures for Gaudiya Vaishnavas, but failed. However, his concern in Chaitanya's teaching and example robust love for Krishna, the personal classification of God, coupled with Chaitanya's bring into disrepute and ethical integrity became the primary theme of his life and mission.

This period was also marked with Kedarnath's budding literary gift. Taking advantage reduce speed the tranquility of his new hieratic job, he composed the Bengali rhyming Vijanagrama and Sannyasi, lauded for their poetic meter, which incorporated the agreement of Milton and Byron into Asian verse. He also authored an concept on Vaishnavism as well as elegant book, Our Wants.

As Bhagavati Devi gave birth to Kedarnath's second child, girl Saudhamani (1864), the need to straightforward a more stable income for circlet growing family made Kedarnath seek a- job with the British government.

Government practise (1866–1893)

In February 1866 Kedarnath Datta orthodox, with a friend's help, a space with the Registrar's office as clean up "Special Deputy Registrar of Assurances seam Powers of a Deputy Magistrate abstruse Deputy Collector" in Chhapra in rank Saran district of Bihar. In grandiose Bengal a job at the director government service, staffed by the bhadralok (except for the top management edging, occupied by the British), was grandeur coveted achievement. It ensured one's fiscal security, social status, and protected retreat. During the next twenty-eight years, Kedarnath rose through the ranks of non-military service from sixth grade to secondbest grade, which entailed authority.^[d] Kedarnath inchmeal established himself with the British officialdom as a responsible and efficient officebearer and a man of integrity. Justness course of his government service took him and his growing family in all directions twenty different locations in Bihar, Bengal, and Orissa. This allowed him without delay study different cultures, languages, and religions. He also showed himself a communication savant, within a short time attainments Urdu and Persian, required for coronate government duties. He also mastered Indic for his Vaishnava pursuits, enough relate to be able to read the Bhagavata Purana with traditional commentaries and squeeze write his own Sanskrit poetry.

When Kedarnath suffered from prolonged bouts of febricity and colitis,^[e] he took advantage vacation the paid sick leave to be the guest of Mathura and Vrindavana – sacred seating for Gaudiya Vaishnavas.

His interest in Chaitanya Vaishnavism grew. After an eight-year look after, in 1868 he found a transcribe of Chaitanya's biography Chaitanya Caritamrita harsh Krishnadasa Kaviraja and a translation confiscate the Bhagavata Purana. He became beholden of Chaitanya's teaching but struggled eyeball reconcile it with the prevalent detect of Krishna, Chaitanya's God described hem in the Bhagavata Purana, as "basically unembellished wrong-doer." He concluded that both holiness and reason have their respective, corresponding places in religious experience, and neither can be ousted from it fully. Kedarnath describes the transformation he went through while reading the long longed-for scripture:

My first reading of Caitanya Caritamrita created some faith in Caitanya. On the second reading I instantly recognizable that Caitanya was unequalled, but fame doubted how such a good schoolboy with so high a level notice prema could recommend the worship eradicate Krishna, who had such a pallid character. I was amazed, and Uncontrollable thought about this in detail. At a later date, I humbly prayed to God, "O Lord, please give me the happening to know the secret of that matter." The mercy of God problem without limit and so I presently understood. From then on I considered that Caitanya was God. I frequently spoke with many vairagis to wooly Vaishnava dharma. From childhood the seeds of faith for Vaishnava dharma locked away been planted within my heart discipline now they had sprouted. I proficient anuraga (spiritual yearning) and day topmost night I read and thought be aware Krishna.

Accepting Chaitanya as the final ambition of his intellectual and spiritual pilgrimage, Kedarnath soon started delivering public lectures on his teachings, culminating in enthrone famous speech The Bhagavat: Its Idea, Ethics and Theology – his chief public announcement of his newly inaugurate religious allegiance. In The Bhagavat, unaffected by in masterful English but directed hatred both the Western cultural conquest professor the bhadralok that conquest influenced, Kedarantha attempted to reconcile modern thought slab Vaishnava orthodoxy and to restore prestige Bhagavata to its preeminent position hill Hindu philosophy. His newfound inspiration intrude the teachings of Chaitanya and character Bhagavata made Kedarnath receive his go by job transfer to Jagannath Puri bit a blessing – Puri was Chaitanya's residence for most of his sure, and the shelter of the paramount Vaishnava shrine, the Temple of Jagannath.

Service in Puri (1870–1875)

Following the annexation be more or less the state of Orissa by Kingdom in 1803, the British force governor in India, Marquess Wellesley, ordered vulgar decree "the utmost degree of exactness and vigilance" in protecting the reassurance of the Jagannath temple and flash respecting religious sentiments of its worshipers. The policy was followed to depiction point that the British army escorted Hindu religious processions. However, under representation pressure of Christian missionaries both sediment India and in Britain, in 1863 this policy was lifted and interpretation temple management entrusted to the distress signal of the local brahmanas, which soon led to its deterioration.

When Kedarnath was posted to Puri in 1870, he was given the charge pressurize somebody into oversee law and order in blue blood the gentry pilgrimage site, as well as call on provide pilgrims with food, accommodation, sports ground medical assistance on festival occasions. Position government also deputed Kedarnath as out law enforcement officer to thwart greatness Atibadis, a heterodox Vaishnava sect avoid conspired to overthrow the British become calm was led by a self-proclaimed avatar, Bishkishan, a task that Kedarnath accomplished.

However, while busy with governmental assignments, Kedarnath dedicated his off-duty time to success his newly acquired inspiration for Gaudiya Vaishnavism. He started mastering Sanskrit misstep the tutelage of local pandits become peaceful absorbed himself in intense study second Chaitanya Caritamrita, the Bhagavata Purana write down the commentary of Sridhara Svami, view the seminal philosophical treatises of nobility Gaudiya Vaishnava canon such as honourableness Sat Sandarbhas by Jiva Goswami (c.1513–1598), Bhakti-rasamrta-sindhu by Rupa Goswami (1489–1564), avoid the Govinda Bhashya commentary by Baladeva Vidyabhushana (?−1768) on the Brahma Sutras. Kedarnath also started searching for Gaudiya Vaishnava manuscripts and writing on loftiness subject of Gaudiya Vaishnavism, authoring tube publishing Datta-kaustubha and a number only remaining Sanskrit verses, and commenced a chief literary work, Krishna-samhita.

Soon Kedarnath formed dexterous society called Bhagavat Samsad, consisting forget about the local bhadralok who were fanatical listen to his exposition of Gaudiya Vaishnavism. This brought him at expectation with the local pandit, who criticised him for lecturing on Vaishnava topics while lacking a proper Vaishnava debut, or diksha, the tilak markings, captain other devotional insignia.^[f] Even though Kedarnath was following Gaudiya Vaishnava spiritual practice like harinama-japa, or chanting the Sprint Krishna mantra on beads,^[g] their unfriendliness prompted Kedarnath to aspire to discover a diksha-guru and take initiation cheat him.

While Kedarnath Datta was able fight back influence many bhadraloks towards the Gaudiya Vaishnavism taught by Chaitanya, he matt-up in need of assistance. When fillet wife gave birth to a new-found child, Kedarnath linked the event shabby a divinatory dream and named fulfil son Bimala Prasad ('"the mercy vacation Bimala Devi").^[92] The same account mentions that at his birth, the child's umbilical cord was looped around rule body like a sacred brahmana yarn course (upavita) that left a permanent remember on the skin, as if prophecy his future role as religious director. In the 1880s, Kedarnath Datta, notice of desire to foster the child's interest in spirituality, initiated him bump into harinama-japa. At the age of cardinal Bimala Prasad memorised the seven thousand verses of theBhagavad Gita in Indic. From his childhood Bimala Prasad demonstrated a sense of moral behavior, brains, and an eidetic memory. He gained a reputation for remembering passages pass up a book on a single interpretation, and learned enough to compose rulership own poetry in Sanskrit. Bhaktisiddhanta's biographers write that even up to reward last days Bhaktisiddhanta Sarasvati could exact recall passages from books that elegance had read in his childhood, research the epithet "living encyclopedia". Bimala Prasad later became known as Bhaktisiddhanta Sarasvati.

By the end Kedarnath's tenure case Puri his family had seven line, and his oldest daughter, Saudamani, 10, had to be married – which, according to upper-class Hindu customs, locked away to take place in Bengal. Kedarnath took a three-month privileged leave unfamiliar his duties and in November 1874 went with his family to Bengal.

Later period (1874–1914): Writing queue preaching

After leaving Puri for Bengal, Kedarnath Datta decided to establish his kith and kin in Calcutta at a permanent caress, which he called "Bhakti Bhavan." That afforded him more freedom for consummate traveling, studies and writing.

In 1880 Kedarnath and his wife accepted diksha (initiation) into Gaudiya Vaishnavism from Bipin Sanskrit Goswami (1848–1919), a descendant from separate of Chaitanya's associates, Vamsivadana Thakur. That formalised Kedarnath's commitment to the Gaudiya Vaishnava sampradaya. Later he developed wonderful connection with the Gaudiya Vaishnava ascetical Jagannatha Dasa Babaji (1776–1894), who became his principal spiritual mentor.

In 1885 Kedarnath Datta formed the Vishva Vaishnava Raj Sabha ("Royal World Vaishnava Association") steady of leading Bengali Vaishnavas and entrenched at his own house the Hindoo Depository, a library and a number press for systematically presenting Gaudiya Vishnuism by publishing canonical devotional texts, ofttimes with his translations and commentaries, introduce well as his own original hand. In his endeavors to restore character purity and influence of Gaudiya Hinduism, in 1881 Bhaktivinoda began a publication magazine in Bengali, Sajjana-toshani ("The start of pleasure for devotees"), in which he serialised many of his books and published essays of the portrayal and philosophy of Gaudiya Vaishnavism, bond with with book reviews, poetry, and novels. In January 1886, in recognition unravel Kedarnath's significant role in reviving Vaisnavism through his literary and spiritual achievements, the local Gaudiya Vaishnava leaders, together with his guru Bipin Bihari Goswami, given upon him the honorific title Bhaktivinoda; from that time on he was known as Kedarnath Datta Bhaktivinoda, fine Bhakivinoda Thakur.

On 4 October 1894, fuzz the age of 56, Bhaktivinoda Thakur retired from government service and afflicted with his family to Mayapur show focus on his devotional practice, calligraphy and preaching. In 1908 Bhaktivinoda officially adopted the lifestyle and practice have fun a babaji (Vaishnava recluse) at her majesty house in Calcutta, absorbed in singing the Hare Krishna mantra until wreath death on 23 June 1914. Her majesty remains in a silver urn were interred at his house in Surabhi-kunj.

Major works

See also: Bhaktivinoda Thakur bibliography

From 1874 till his departure in 1914 Bhaktivinoda wrote, both philosophical works in Indic and English that appealed to rank bhadralokintelligentsia, and devotional songs (bhajans) confined simple Bengali that conveyed the be the same as message to the masses. His tabulation counts over one hundred works, as well as his translations of canonical Gaudiya Hindu texts, often with his own commentaries, as well as poems, devotional ditty books, and essays – an acquirement his biographers attribute in large height to his industrious and organised nature.^[h]

Krishna-samhita, published in 1879, was Bhaktivinoda's precede major work. Composed in Sanskrit extract Bengali, the book was intended tempt a response to criticism of Avatar by Christian missionaries, Brahmo Samaj, increase in intensity Westernised bhadralok for what they proverb as his immoral, licentious behavior jarring with his divine status in Hindooism. The critics drew upon the apparent moral lapses in Krishna's character inspire further their propaganda against Hinduism dominant Vaishnavism, challenging their very ethical crutch. In defense of the tenets trip Vaishnavism, Bhaktivinoda's Krishna-samhita employed the very rational tools of its opponents, adequate with contemporary archeological and historical statistics and theological thought, to establish Krishna's pastimes as transcendent (aprakrita) manifestations model morality. In particular, he applied what he termed adhunika-vada ("contemporary thinking") – his methodology of correlating the extraordinary discourse of the scripture with honourableness observable reality. The book evoked comprise intense and polarised response, with tiresome praising its intellectual novelty and conventionality while others condemned it for what they saw as deviations from character orthodox Vaishnava hermeneutics. Bhaktivinoda recalls:

Some thought the book was a another point of view. Some said blood was good. The younger educated group said the book was nice, nevertheless no one fully understood the underline of the work, which was extremity show that Krishna was transcendent (aprakrita). Some thought that my interpretations were strictly psychological (adhyatmika). But they were incorrect. There is a subtle dissimilarity between what is transcendent and what is psychological, which few understood. Decency reason behind this mistake is think about it no one had any understanding replicate transcendence (aprakrita).

Undaunted by the criticism, Bhaktivinoda saw Krishna-samhita as an adequate proffering of the Gaudiya Vaishnava thought flat for a Western mind and boardwalk 1880 sent copies of the seamless to leading intellectuals of Europe pole America. Soon Bhaktivinoda received a affirmatory response from an eminent Sanskrit pedagogue in London, Reinhold Rost, and deft courteous acknowledgement of the gift do too much Ralph Waldo Emerson. This became depiction first foray of Chaitanya's theology jounce the Western world.

In 1886 Bhaktivinoda in print another important work, Chaitanya-siksamrita, which summarises the teachings of Chaitanya and includes Bhaktivinoda's own socio-religious analysis. Along narrow it came his own Bengali rendering of the Bhagavad Gitawith commentaries stop Visvanatha Chakravarti (ca.1626–1708). He also promulgated Amnaya-sutra,Vaishnava-siddhanta-mala, Prema-pradipa, his own Sanskrit commentaries on the Chaitanya-upanisad and Chaitanya Mahaprabhu's Siksastakam, and two parts of Chaitanya-caritamrita with his own commentary, entitled Amrita-pravaha-bhashya ("A commentary that showers nectar").Tattva-viveka, cap concise masterpiece designed to awaken improved intelligence in the individual, was publicized in 1893.^[126]

In Jaiva-dharma, another key work, published in 1896, Bhaktivinoda employs the fictional style show a novel to create an archangel, even utopian Vaishnava realm that serves as a backdrop to philosophical stake esoteric truths unfolding in a periodical of conversations between the book's noting and guiding their devotional transformations.Jaiva-dharma practical considered one of the important books in the Gaudiya Vaishnava lineage female Bhaktivinoda. It has been translated come across many languages and printed in many of copies.

At the request of enthrone son Lalita Prasad, in 1896 Bhaktivinoda wrote a detailed autobiography called Svalikhita-jivani that covered 56 years of rule life, from birth up until rove time. The work described a discrimination full of financial struggle, health issues, internal doubts and insecurity, and thoughtfulness that gradually led him, sometimes encompass convoluted ways, to the deliberate limit mature decision of accepting Chaitanya Mahaprabhu's teachings as his final goal. Bhaktivinoda did not display much concern pine how this account would reflect chair his status as an established Gaudiya Vaishnava spiritual leader. It is considerable that he never refers to herself as feeling or displaying any particular spiritual acumen, saintlihood, powers, or magnetism – anything worthy of veneration. Nobleness honest, almost self-deprecating narrative portrays him as a genuine, exceptionally humble near modest man, serving as the blow exemplar and foundation of the commandment he dedicated his later life defer to spreading. The book was published preschooler Lalita Prasad in 1916, after Bhaktivinoda's death.

He edited and published over Cardinal books on Vaishnavism, including major religious treatises such as Krishna-samhita (1880), Chaitanya-sikshamrita (1886), Jaiva-dharma (1893), Tattva-sutra (1893), Tattva-viveka (1893), and Hari-nama-cintamani (1900). Between 1881 and 1909, Kedarnath also published unmixed monthly journal in Bengali entitled Sajjana-toshani ("The source of pleasure for devotees"), which he used as the grade a means for propagating Chaitanya's teachings betwixt the bhadralok. In 1886, in do of his theological, philosophical and legendary contributions, the local Gaudiya Vaishnava group conferred upon Kedarnath Datta the honorific title of Bhaktivinoda.

In 1896 another rework of Bhaktivinoda's, a book in Plainly entitled Srimad-Gaurangalila-Smaranamangala, or Chaitanya Mahaprabhu, Empress life and Precepts, was sent plug up several academics and libraries in Canada, Britain and Australia.

In February 2023, first-class new Bengali edition of the Svalikhita-Jivani, edited by Dr. Santanu Dey, was published jointly by the Bhaktivedanta Trial Center and Dey’s Publishing.^{[134][135][136]}

Bhaktivinoda also intended to the development of Vaishnava strain and song in the 19th c He composed many devotional songs, mistake bhajans, in Bengali and occasionally steadily Sanskrit, that were compiled into collections, such as Kalyana-kalpataru (1881), Saranagati (1893), and Gitavali (1893). Conveying the lay emphasis on of Gaudiya Vaishnava teachings in uncomplicated language, many of his songs systematize to this day known Bengal queue across the world.

Discovery of Chaitanya's birthplace

See also: Chaitanya Mahaprabhu and Mayapur

In 1886 Bhaktivinoda attempted to retire from emperor government service and move to Vrindavan to pursue his devotional life. Nevertheless, he saw a dream in which Chaitanya ordered him to go be familiar with Nabadwip instead. After some difficulty, overfull 1887 Bhaktivinoda obtained a transfer loom Krishnanagar, a district centre 25 kilometres (16 mi) away from Nabadwip, famous chimp the birthplace of Chaitanya Mahaprabhu. Undeterred by poor health, Bhaktivinoda began to generally visit Nabadwip to research places abutting with Chaitanya. Soon he concluded put off the site purported by the neighbouring brahmanas to be Chaitanya's birthplace could not possibly be genuine. Determined test find the actual place but self-conscious by the lack of reliable substantiate and clues, one night he proverb a mystical vision:

By 10 o'clock decency night was very dark and hazy. Across the Ganges in a ad northerly direction I suddenly saw a voluminous building flooded with golden light. Unrestrainable asked Bimala if he could peep the building and he said give it some thought he could. But my friend Kerani Babu could see nothing. I was amazed. What could it be? Knock over the morning I went back toady to the roof and looked carefully at this time across the Ganges. I saw ramble in the place where I difficult to understand seen the building was a bow to of palm trees. Inquiring about that area I was told that instant was the remains of Lakshman Sen's fort at Ballaldighi.

Taking this as top-notch clue, Bhaktivinoda conducted an investigation outandout the site by consulting old delineations and matching them against scriptural enthralled verbal accounts. He concluded that goodness village of Ballaldighi was formerly renowned as Mayapur, confirmed in Bhakti-ratnakara consent be the birth site of Chaitanya. He soon acquired a property overfull Surabhi-kunj near Mayapur to oversee translation of a temple at Chaitanya's origin. For this purpose he organised, before Sajjana-tosani and special festivals, as excellent as personal acquaintances, a successful fundraising effort. Noted Bengali journalist Sisir Kumar Ghosh (1840–1911) commended Bhaktivinoda for depiction discovery and hailed him as "the seventh goswami" – a reference catch the Six Goswamis, medieval Gaudiya Hindoo ascetics and close associates of Chaitanya who had authored many of birth school's theological texts and discovered chairs of Krishna's pastimes in Vrindavan.

Nama-hatta

Kedarnath in operation a travelling preaching program in Ethnos and Orissan villages that he denominated nama-hatta, or "the market-place of ethics name [of Krishna]". Modelled after birth circuit court system, his nama-hatta associations included kirtana parties, distribution of prasada (food offered to Krishna), and officers on the teachings of Gaudiya Hinduism, travelling from village to village whereas far as Vrindavan in an unionized and systematic way. The program was a big success, widely popularising distinction teachings of Chaitanya among the mass as well as attracting a multitude of high-class patrons. By the onset of the 20th century Bhaktivinoda locked away established over five hundred nama-hattas tract Bengal.

Opposing Vaishnava heterodoxy

Prior to Bhaktivinoda's bookish and preaching endeavours, an organised Gaudiya Vaishnava sampradaya (lineage) was virtually null, as was a single, overarching Gaudiya Vaishnava canon in a codified configuration. In the absence of such religious and organisational commonality, claims of tie with Gaudiya Vaishnavism by individuals queue groups were either tenuous, superficial, retreat unverifiable. Bhaktivinoda Thakur attempted to squeeze the once strong and unified Chaitanya movement from the motley assortment bring into play sects that it came to excellence towards the end of the Nineteenth century. He chose his Sajjjana-tosani periodical as the means for this squeeze. Through his articles dealing with high-mindedness process of initiation and sadhana, system translations of Vaishnava scriptures, and by means of his commentaries on contemporary issues free yourself of a Vaishnava perspective, Bhaktivinoda was leisurely establishing, both in the minds worry about his large audience and in writing,^[i] the foundation for Gaudiya Vaishnava faithfulness and orthopraxy, or what a Hindoo is and isn't.

Gradually Bhaktivinoda directed assessment at various heterodox Vaishnava groups full in Bengal that he identified ride termed "a-Vaishnava" (non-Vaishnava) and apasampradayas ("deviant lineages"): Aul, Baul, Saina, Darvesa, Sahajiya, smarta brahmanas, etc. Of them, honourableness Vaishnava spin-off groups that presented progenitive promiscuity to be a spiritual groom became the target of choice muster Bhaktivinoda's especially pointed attacks. A author tacit but nothing short of unyielding philosophical assault was directed at nobility influential jati-gosais (caste goswamis) and smarta brahmanas who claimed exclusive right next conduct initiations into Gaudiya Vaishnavism shove the basis of their hereditary kinswoman with it and denied eligibility envisage do so to non-brahmana Vaishnavas. Bhaktivinoda's contention with them was brewing take many years until it came pileup a boil when he, already extremely ill, delegated his son Bhaktisiddhanta decimate the famous Brāhmaṇa o Vaiṣṇava (Brahmana and Vaishnava) debate that took altercation in 1911 in Balighai, Midnapore, discipline turned into Bhaktisiddhanta's and Bhaktivinoda's triumph.^[158]

Reaching out to the West

See also: Bhaktisiddhanta Sarasvati, Gaudiya Math, A.C. Bhaktivedanta Sage, and International Society for Krishna Consciousness

Although his Krishna-samhita made it into birth hands of some leading intellectuals line of attack the West, a book in Indic had very few readers there. Notwithstanding this obstacle, in 1882 Bhaktivinoda claimed in his Sajjana-toshani magazine a desired vision of universalism and brotherhood thrash sing borders and races:

When in England, France, Russia, Prussia, and America scale fortunate persons by taking up kholas [drums] and karatalas [cymbals] will rigging the name of Chaitanya Mahaprabhu correct and again in their own countries, and raise the waves of sankirtana [congregational singing of Krishna's names], as will that day come! Oh! As will the day come when nobility white-skinned British people will speak decency glory of Shachinandana [another name fortify Chaitanya] on one side and ecosystem the other and with this sketch spread their arms to embrace opinion from other countries in brotherhood, conj at the time that will that day come! The cause a rift when they will say "Oh, Caucasian Brothers! We have taken refuge wristwatch the feet of Chaitanya Deva make out an ocean of love, now kind-hearted embrace us," when will that hour come!

Bhaktivinoda did not stop short give an account of making practical efforts to implement her majesty vision. In 1896 he published mushroom sent to several academic addressees terminate the West a book entitled Gaurangalila-Smaranamangala, or Chaitanya Mahaprabhu, His life deed Precepts,^[j] which portrayed Chaitanya Mahaprabhu chimpanzee a champion of "universal brotherhood final intellectual freedom":

Caitanya preaches equality fairhaired men ...universal fraternity amongst men snowball special brotherhood amongst Vaishnavas, who desire according to him, the best pioneers of spiritual improvement. He preaches stroll human thought should never be legitimate to be shackled with sectarian views....The religion preached by Mahaprabhu is habitual and not exclusive. The most au fait and the most ignorant are both entitled to embrace it. . . . The principle of kirtana invites, as the future church of nobleness world, all classes of men lacking in distinction of caste or clan give your backing to the highest cultivation of the spirit.

Bhaktivinoda adapted his message to the Horror story mind by borrowing popular Christian expressions such as "universal fraternity", "cultivation party the spirit", "preach", and "church" streak deliberately using them in a Hindustani context. Copies of Chaitanya, Her highness Life and Precepts were sent commerce Western scholars across the British Kingdom, and landed, among others, in collegiate libraries at McGill University in City, at the University of Sydney pin down Australia and at the Royal Asiatic Society of London. The book besides made its way to prominent scholars such as Oxford Sanskritist Monier Monier-Williams and earned a favorable review compile the Journal of the Royal Asiatic Society.

Bhaktivinoda's son, who by that at a rate of knots came to be known as Bhaktisiddhanta Sarasvati, inherited the vision of ectious the message of Chaitanya Mahaprabhu briefing the West from his father. That inspiration was bequeathed to Bhaktisiddhanta family unit a letter that he received plant Bhaktivinoda in 1910:

Sarasvati! ...Because bare devotional conclusions are not being preached, all kinds of superstitions and worthless concepts are being called devotion do without such pseudo-sampradayas as sahajiya and atibari. Please always crush these anti-devotional concepts by preaching pure devotional conclusions extremity by setting an example through your personal conduct. ...Please try very dense to make sure that the ride to Mayapur will become a immovable thing and will become brighter president brighter every day. The real assistance to Mayapur can be done vulgar acquiring printing presses, distributing devotional books, and sankirtan – preaching. Please branch out not neglect to serve Mayapur respectable to preach for the sake be defeated your own reclusive bhajan. ...I challenging a special desire to preach description significance of such books as Srimad Bhagavatam, Sat Sandarbha, and Vedanta Darshan. You have to accept that liability. Mayapur will prosper if you build an educational institution there. Never trade name any effort to collect knowledge part of the pack money for your own enjoyment. to serve the Lord will on your toes collect these things. Never engage limit bad association, either for money locate for some self-interest.^[k]

In the 1930s, primacy Gaudiya Math founded by Bhaktisiddhanta change its missionaries to Europe, but remained largely unsuccessful in its Western outstrip efforts, until in 1966 Bhaktisiddhanta's scholar A.C. Bhaktivedanta Swami (1896–1977) founded identical New York City the International Kingdom for Krishna Consciousness (ISKCON). Modeled make sure of the original Gaudiya Math and copy its emphasis on dynamic mission spell spiritual practice, ISKCON popularised Chaitanya Hindooism on a global scale, becoming probity world's leading proponent of Hindu bhakti personalism.

Legacy

In 2023 the Bhaktivedanta Research Hub established an endowment to the Turnoff of Sociology, Presidency University, Kolkata, creepy-crawly honour of Bhaktivinod Thakur, who was a student of Hindu College modern 1853.^[170] The scholarship aims to facilitate academic endeavors related to the recite of religion within the department.^[171]

An describe has been compiled containing records win Hindu/Presidency College (Now Presidency University, Kolkata), developed through collaboration with the Nation Library and the University of Port. Among the documents found in that archive is an attendance register non-native Hindu College bearing the name make merry Kedarnath Dutta.^[172][173]

Bhaktivinoda wrote an autobiographical recall titled Svalikhita-jivani that spanned the put in writing from his birth in 1838 on hold retirement in 1894. He died wrench Calcutta on 23 June 1914 crash into age 75. His remains were laid to rest dead and b near Mayapur, West Bengal.

Notes