7, In the year 1965, A.C. Bhaktivedanta Swami Prabhupada went to America at the age of 70 vears. He boarded a ship named "Jaladuta" to go to America. As the ship passed through Red ation Sea, he suffered with sea-sickness and was not able to eat anything. In two days he suffered 2 heart-attacks and he thought that if another heart-attack was to come, he would certainly die. But, he was fearless. On the night of second night, he had a dream - Lord Krishna, in many forms was rowing a boat, and Krishna said to Srila Prabhupada that he should not fear for anything and come along with Him. [options are in Sanskrit-refer above table .Arjavam b.Abhayam c.Ksantih
ambhayam is ans
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1 FROM KRISHNA CULT TO AMERICAN CHURCH: THE DIALECTICAL QUEST FOR SPIRITUAL DWELLING IN THE MODERN KRISHNA MOVEMENT IN THE WEST By MICHAEL JAMES GRESSETT A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2009
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2 2009 Michael James Gressett
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3 To Sulochana, and Sulochana's guru
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4 ACKNOWLEDGMENTS I want to thank the following people. Vasudha Narayanan, my mentor at the University of Florida, patiently saw me through the M.A. and Ph.D. program, always helping me to shape my arguments by encouraging high standards. The benefit of her wisdom in matte rs large and small has been invaluable in writing this dissertation. Graham Schweig at Christopher Newport University helped me with countless hours of telephonic conferences Carefully considering Jason Neelis copious notes strengthened my work, and Mi lagros Pena gracefully consented to be the outside reader. Gene Thursby introduced me to the work of Rodney Stark and encour aged the new religious movement angle. David Hackett introduced me to the work of Robert Wuthnow, as well as possibilities in the c onnection between the asceticlay orientation and the cult to church paradigm for the Krishna movement in America. Manuel Vasquez insistence on reflexivity helped me to see the boundaries of research in a new light. Leah Hochman inspired me to consider moods and motivations of the supply side in a market theory of religion. Jay Allbritton was one half of a cyber think tank every step of the way, and Jimi Wilson lent his fine intellect to my endless questions. Nila Raisz was a thoughtful research assistan t by writing in the margins of Hare Krishna Transformed. Nimai Hemphill explained the gurukuli community in detail. Pushkar Dasa helped me find references in Prabhupadas writings, as did Stewart Kreitzer. David Wolf helped me to clarify my intent in writing this dissertation. I also want to thank the many devotees and devotees friends, whose names I have changed, for their interviews. And most of all, many thanks to my wife Kim. She has been so patient, and a very good listener.