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This article puts a part of Bhaktivedanta Swami's rhetoric of violence into a larger context that has previously been neglected: that of early- to mid-twentieth century Bengali politics. The author also pinpoints some other factors behind them, such as his literal reading of the Gaudiya Vaishnava scriptures and his flair for drama. In this, the author has not tried to exonerate Bhaktivedanta Swami for his more radically politically incorrect opinions. There is no reason why in the 1970s even an Indian could believe, for example, that Hitler killed Jews because they financed his enemies. Rather, the author tries to begin broadening the picture of Bhaktivedanta Swami by looking at him as a product both of his spiritual predecessors and of his more worldly background. Seeing Bhaktivedanta Swami not only as the great 'transcendental' founder-acharya of ISKCON, but also as an elderly gentle­ man, at times erring on relative, human issues, is a viewpoint shared by many ISKCON intellectuals today. For some apologists within the movement, however, taking this path is seen as exceedingly risky, and they fight it vehemently, claiming that the entire future of the movement hinges on being faithful to all the words of its founder.

This article puts a part of Bhaktivedanta Swami's rhetoric of violence into a larger context that has previously been neglected: that of early- to mid-twentieth century Bengali politics. The author also pinpoints some other factors behind them, such as his literal reading of the Gaudiya Vaishnava scriptures and his flair for drama. In this, the author has not tried to exonerate Bhaktivedanta Swami for his more radically politically incorrect opinions. There is no reason why in the 1970s even an Indian could believe, for example, that Hitler killed Jews because they financed his enemies. Rather, the author tries to begin broadening the picture of Bhaktivedanta Swami by looking at him as a product both of his spiritual predecessors and of his more worldly background. Seeing Bhaktivedanta Swami not only as the great 'transcendental' founder-acharya of ISKCON, but also as an elderly gentle­ man, at times erring on relative, human issues, is a viewpoint shared by many ISKCON intellectuals today. For some apologists within the movement, however, taking this path is seen as exceedingly risky, and they fight it vehemently, claiming that the entire future of the movement hinges on being faithful to all the words of its founder.