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Radha Krishna quotes
[edit]Attending Krishna's Image (Routledge Hindu Studies) by Kenneth Russell Valpey Hardcover: 225 pages Publisher: Routledge; 1 edition (28 April 2006) Language English ISBN-10: 0415383943 ISBN-13: 978-0415383943
1. on Page 11: " ... addressing questions of divine gender by emphasizing the worship of the divine feminine Rádhá together with the divine masculine Krsna, exemplified by the life story of Sri Caitanya ... " 2. on Page 19: "Vedic versus Agamic Systems of Worship: From Yajña to Puja A major textual source of all Vaisnava image worship practices up to the present day ... " 3. on Page 20: " ... bhakti movement and particularly important later as a theoretical basis for the worship of Rádhá together with Krsna in the Caitanya Vaisnava tradition. Between earlier and later Páñcarátric ... " 4. on Page 29: "Even while these chapters convey a mood of worship-as-emotional-drama, they strive to anchor the process of worship in the tradition reaching back to the Vedas and Upanisads ... " 5. on Page 30: " ... Rádhá's metaphysical status and Rádha- worship, Krsnadasa represents the doctrine that prevailed among the Vrindavan Caitanyaites following Caitanya's demise in 1533." According to this ... " 6. on Page 31: " ... Krsna, to experience fully what it is like to love Krsna as Radha. And what Rádhá (appearing as Caitanya) does in her longing for Krsna is to chant his names ... " 7. on Page 32: " ... present-day Orissa), Caitanya demonstrated the integration of image worship (rnúrti-sevá) and the chanting of Krsna's names (natna-sevá" 8. on Page 33: " ... counterbalanced by a single affirmation of servitorship to Krsna. As recited by Caitanya it serves both as a declaration of his own mood (bháva) of service to Krsna and as a lesson for his followers ... " 9. on Page 34: "prompting textual apology for Rádhá-Krsna image worship by the latter.' As we shall see in subsequent chapters, location, relocation and replication of images and texts will ... " 10. on Page 39: " ... re-enactment, a point of convergence between temple worship and dramatic Krsna-lilá performance involving worship of the actors as svarúpas, direct manifestations of the divinities portrayed ...
on Page 40:
" ... ideas we will be enlisting to view and reflect on two different contexts of Krsna worship" 12. on Page 44: " ... locus of Krsna-bhakti praxis in an "embodied community." As custodians of tradition, Rádháramana priests represent both canon and charisma in their acts of daily and special worship ... " 13. on Page 48: " ... welcoming him among the - as yet few - already present Krsna images and growing community of Krsna bhahtas." Gopála Bhatta, exemplary worshiper In these accounts ... " 14. on Page 49: " ... enter the socially unsettling and emotionally intense, but devotionally superior, world of Rádhá-Krsna worship" 15. on Page 52: " ... identity as the combined form of Rádhá and Krsna, it is not surprising that Radháramana is seen as not only Krsna but also as Rádhá-Krsna" 16. on Page 54: "object of worship has come to remain with his worshipers, in the place most sacred for Krsna bhaktas, Vrindavan. He constitutes an "embodiment of bhakti" affording ... " 17. on Page 55: "1,1111 I1,, (O\ I I \ I The pilgrimages named Rádhá-Krsna hunds, Sañket, Barsana, Nandagañv, Govardhan - the best of mountains, and Sri Jamuná, are dear as life to us. Let ... " 18. on Page 57: "Someone, bringing a fan, makes them [Radha & Krsna] comfortable, somone shows them a mirror. Someone presses out the juice, someone applies unguents ... " 19. on Page 58: " ... Worship in Rádháramana temple is a perpetual daily affair, involving several prescribed events throughout the day. Although occasional worship of a temporary image is a standard method ... " 20. on Page 59: "Krsna also failed to melt her heart. Just at that moment the priest opened the door [to the inner sanctum, without first knocking], and seeing this ... this condition he entered the nihuitja-lilá [the most intimate pastimes of Radha and Krsna"
21. on Page 61: " ... approach his or her king; but it is also the language of the Vraja poets celebrating Rádhá and Krsna's mádhur-ya-lilá. We need not linger on the details ... " 22. on Page 71: " ... worship, the bathing with milk and other substances begins and continues for three hours, as more and more priests arrive (in dhotis more brightly coloured than ... " 23. on Page 72: " ... arts related to Krsna worship."' The astayáma-lilá performance staged in November 2001 by this family at the Caitanya Prem Samsthan was a grandiose unfolding of Krsna rnürti ... " 24. on Page 74: "whose worship activity consists in listening to or possibly joining in the singing) and the most intimate associates of Krsna, in the performance of their service to the divine couple: Vrindaban is always ... " 25. on Page 75: " ... otherwise be theoretical and remote, namely the possibility to attend and associate directly with Radhá and Krsna" 26. on Page 91: "KRSNA'S NEW LOOK It might well have been Rammohan Roy doing the "hooting down," judging from his several statements of that nature ... " 27. on Page 92: " ... tree soothes my soul, for I know she gives pleasure to Màdhava [Krsna]. By honoring sák,34 a favorite of Caitanya's, I consider life worthwhile. (Bhaktivinoda 1994b ... Here Bhaktivinoda lauds an aggregate of items and activities centered on the service and praise of Ràdhà-Krsna" 28. on Page 97: " ... worship of Krsna as an image; rather, one will see and serve the image of Krsna with purified sensibilities, free from the sorts of motivations that could ... " 29. on Page 98: " ... consequence of which was individual and collective failure to progress toward pure devotion to Rádhá- Krsna. By selective use of smrti-sástra, Vaisnava initiation, and devotional culture ... " 30. on Page 101: "with the understanding that it was subordinate to and meant to lead the practitioner to bhajana, or the direct worship of Krsna performed by the adept. Bhaktisiddhanta wrote in 1933, But arc Nana is not ... "
31. on Page 102: " ... mission. As mentioned, he established image worship in his many matha shrines, and for the regular worship of Rádhá-Krsna and Gauranga he saw to the publication of a procedure ... " 32. on Page 109: " ... wherein he could train mleccha-turned-brahmin students to worship Rádhá-Krsna múrtis and become "devoted to the service of Godhead. °7' 109" 33. on Page 110: "Caitanyaite doctrine and mission was fiercely "personalistic," proclaiming the supremacy of Krsna, the identification of Caitanya as Krsna (or Rádhá-Krsna), the reality and eternality of individual selves, and a method for approaching ... " 34. on Page 114: "how might the printed text, and mass communication generally, reshape Krsna worship in these new environs? This will be a theme for our attention in the next ... " 35. on Page 115: " ... sketched the preliminary intellectual contours preparatory for mission that would make worship of Krsna images" 36. on Page 116: "pragmatism in the process of affirming the religious truths of Caitanya Vaisnavism in the West. Krsna will, in effect, take on new identities to affirm what are considered universal, timeless ... establish many "Vrindavans," places such as Bhaktivedanta Manor where Krsna and his consort Radha are worshiped without interruption" 37. on Page 120: " ... churning butter, and then we offered it to the deities [the temple's presiding múrtis of Rádhá-Krsna[ and ate some of it, threw some of it - Prabhupáda gave us a description ... " 38. on Page 122: " ... regarding worship. Whatever was then passed on by word of mouth as being what "Prabhupáda said" to do or to not do became unquestioned law, understood to be Krsna's ... " 39. on Page 123: "We are following the prescribed method of Temple worship as it is the effective program for developing the highest perfection of pure love of Krishna. The link between following prescribed method ... bhakti) and majestic opulence would, in effect, call forth a double identity for the Rádha-Krsna mÑrtis in ISKCON temples" 40. on Page 124: " ... find venues (mainly colleges and clubs)." Receiving worship in similar fashion to regular temple múrtis, Rádhá-Dámodara would be positioned prominently on the stage of each ... "
41. on Page 125: " ... routine work, like chanting, reading books, nice arati, Deity worship, etc., is very nice, then our preaching will have effect ... " 42. on Page 126: "gift was timely, as the downtown London Rádha-Krsna temple (opened in 1969) had become too cramped for space to accommodate new recruits. In August of that ... after the Rathayátrá mentioned above, Prabhupáda presided over the consecration of Rádhá-Gokulánanda (°Rádhá and the Bliss of Gokula, Vrindavan"), the 36-in" 43. on Page 128: "MIS51t)NILIN6 11W111 offense" to Krsna by neglecting the numerous scriptural rules of múrti-sever. As we saw above and as he would so often emphasize, foremost ... foremost among the rules was to maintain cleanliness. So this Deity worship, those who are in charge of Deity worship, they never should think that here ... " 44. on Page 129: " ... from Caitanya as Gopala Bhatta); his mere desire for Rádhá and Krsna to be present; and his command to worship were all they needed to be convinced of the Lord's ... " 45. on Page 130: "Figurr I I Sri Sri Rádhá-Gokulánanda, at 13haktivedanta Manor. Photo by Pavel lomanec" 46. on Page 131: "Unwelcome identities, contested sacred space While regulated worship of Rádhá-Gokulánanda would be the "effective program" for temple residents to advance spiritually, Prabhupada had ... " 47. on Page 132: "since, according to the premiss of Krsna-bhakti, Krsna's supreme order must prevail. In such a reading, one is reminded of Rádháramana as conductor of various "dialogues" with ... century Vrindavan. In twentieth- century Britain, Rádhá-Gokulánanda, "acting" in an environment unfamiliar with the culture surrounding Krsna worship" 48. on Page 134: " ... encompassing order of the bhakti logos; Krsna's allowing or "arranging" for the logos to be violated, precipitating reforms and greater determination to serve Krsna under Prabhupáda's direction" 49. on Page 135: "maintain their daily worship was seen as the best means to resist threatening influences. Third, the invariance of daily worship rites tended to perpetuate those rites ... " 50. on Page 136: " ... them to participate in communal temple life. The sense experiences associated with Krsna and his service thus contributed to the Manor's continuation through difficult times" 51. on Page 137: " ... associated with them. We have already discussed the Caitanyaite theology of Rádhá-Krsna in Chapter 1 in relation to the BhP and CC" 52. on Page 138: "II'SIONILIN(~ I RI III associates, honored as descents of Krsna and his associates in an earlier time, take decidedly subordinate roles in the Caitanyaite tradition." The prominence of Sitá ... secure balance between the two poles of worship style we have been discussing - the rule-governed mode of worship" 53. on Page 139: " ... do so, worshiping them as Rádhá-Krsna. As we saw earlier Prabhupada had directed his disciples to worship Rádhá- Krsna "as Laksmi-Náráyana," i.e. ... " 54. on Page 141: " ... serving Krsna. It also replaces one (social) hierarchy with another (spiritual) hierarchy, where one places oneself at the bottom of a chain of Krsna's servants" 55. on Page 142: " ... Rádháramana temple and Bhaktivedanta Manor, or between Rádháramana worship and Rádhá-Gokulánanda, Sitá-Rama, and Gaura-Nitai worship? Without putting undue metonymic strain ... " 56. on Page 143: " ... that have arisen in recent years over proper and improper temple worship practices" 57. on Page 144: "Rádhá-Syámasundara, devotees would he enlivened with the sense of divine surprise and intimacy so much celebrated in Caitanya Vaisnava texts. So, for example, on Rádhá's appearance ... " 58. on Page 147: " ... London Jagannátha Rathayátrá as a high-point in Krsna's westward move, followed by his consecration, with Rádhá, as Rádhá-Gokulánanda in Bhaktivedanta Manor. As we approach ... " 59. on Page 148: " ... portraying Lord Krsna as the enjoyer thereof, the recipient of worship "to a very high standard." Just as routine marks one's home life, Krsna's day is one ... " 60. on Page 149: " ... Rama worship than of Rádhá-Gokulánanda worship. As we noted, Sitá-Rama tend to be associated with pious home comforts, whereas Rádhá-Gokulánanda ... " 61. on Page 153: " ... Vaisnavas engage in a worship tradition for which texts are evidently so important, it was important for us to discern just what part texts play in the tradition of worship as expressions ... " 62. on Page 154: "LUSION these core texts assert and defend the ultimacy of Krsna's identity (and correlates, such as the identities of Rádhá, Caitanya, and individual selves). They also describe ... " 63. on Page 166: "Soho Street Rádhá-Krsna temple. Would it not be more accurate to say that this goddess, Krsna's sister, carried me" 64. on Page 170: " ... Krsna-worship" (Hardy 1983: 31, 93, 499-500). One can see this village setting as indicative of an historical possibility or probability - that worship ... " 65. on Page 171: " ... Rádha's name as deriving from arádhana, to worship, and points to its derivative, árádhitah (BhP 10.30.28) as alluding to Rádha. According to that passage the gopis, while ... " 66. on Page 172: " ... Krsna-mantra" seems to refer to what present-day practitioners call the hare krsna mahd-mantra (hare krsna hat-(, krsna krsna krsna ... " 67. on Page 174: " ... with other Caitanya Vaisnava temples are: worship of Rádhá and Krsna together; identification of Caitanya with Rádhá-Krsna" 68. on Page 175: " ... worship by Gopala Bhatta up to the time of this instruction from Caitanya. One might suspect a rift between Gopala and Rñpa leading to Gopala's establishing ... " 69. on Page 176: " ... 25 From a Caitanyaite perspective the worship of Laksmi-Narayana is dominated by the sense of majesty (aisvarya-jnñna), whereas the worship of Radha-Krsna is 170" 70. on Page 177: "each time the brahmin is about to complete the worship of his Krsna image (a sdlagrama stone) with an offering of rice, Nimai (as Caitanya was known) pleases himself ... " 71. on Page 178: " ... credits the Santipur brahmin Advaita for winning Krsna's compliance to appear as Caitanya through his entreaties and worship of a Krsna image, traditionally thought to have been ... " 72. on Page 182: " ... jhdñki tradition of Mathurá, in which costumed svarúps (young boys dressed as Radhá and Krsna, or as Sita and Rama) take up unmoving positions to he viewed ... " 73. on Page 183: "93 Rádhá-Krsna's two closest gopi friends. 94 As Thielemann points out, samdja-gdyana in Rádháramana temple consists almost entirely of songs ... " 74. on Page 193: " ... HBV, several Sanskrit verses and mantras to be uttered at appropriate time,, in the daily worship of Krsna images. That work has 193" 75. on Page 194: " ... temple influence (Mines 1994: 67). 25 Rádhá-Damodara are 24 in. metal mortis of Rádhá-Krsna originally intended to preside in the ISKCON Washington D.C. ... " 76. on Page 195: "NOILs serving Me [ Krsna [ with love, I give the understanding by which they can come to Me" (Prabhupàda's translation). 34 In response to, and to draw greater ... response to, and to draw greater numbers of, Indian Hindus to the Manor, marble múrtis of Radha-Krsna's avatara counterparts Sita-Rama, along with their associates ... " 77. on Page 197: "Otherwise, the emphasis on Krsna worship seems to be reflected in a lack of Rama's image in most Caitanya Vaisnava temples. 56 In this regard the Manor is a bit nonstandard ... Angeles, the Caitanya and Nityananda múrtis are more or less the same large size as the Rádha-Krsna nuurtis, and they are to the side rather than in 197" 78. on Page 199: " ... modifying the images' form is that it increases the danger of breakage. Most ISKCON Radha-Krsna images are of marble, and there have already been cases of breakage ... " 79. from Back Matter: " ... Journal of Vaisnava Studies 2, no. 3 (Summer): 67-86. Huherman, Eric (1992) "Rádhá: Beloved of Vraja." In Vaisnavism: Contemporary Scholars Discuss the Gaudiva Tradition, ed ... " 80. from Index: " ... 73; Radha worship and 30; religious truth and 40; status of 24; see also Rasa-lilá hhaj 58 bhakti (devotion to Krsna): Bhagavad ... "
Svayam Bhagavan
[edit]on Page 171: " ... This is expressed in terms of vaidhi-saadhana's inability to render access to Krsna as Svayam Bhagaván (CC 2.24.84), to the taste of Radha-Krsnás service (CC 2.21.119 ... "
on Page 104: " ... what he deemed to be the text's overarching message - exclusive devotion to the "Supreme Personality of Godhead," Sri Krsna"
Radha
[edit]Krsna's Round Dance Reconsidered: Hariram Vyas Hindi "Ras-pancadhyayi" (SOAS London Studies on South Asia) by Heidi Rika Maria Pauwels
1. on Page 2: " ... Rádhá and Krsna to the exclusion of the more general Krsnaite narrative. Like the other two `connoisseurs', Harirám Vyás composed songs in the vernacular that describe the love ... " 2. on Page 9: " ... composed songs (padas) in Braj Bhásá that describe the love-play of Rádhá and Krsna. These `amatory' poems form the bulk of the transmitted works of Vyás ... " 3. on Page 47: " ... Tripadis 21 and 22 belong naturally together, both describing the dancing Rádhá. In U, where 22 follows immediately after 20, it is not clear who ... " 4. on Page 115: "16:4 Nearby, the wishing-tree of Vam§1vata, Rádhá's love-nest, the loft in the bowers. One should sing in praise of the lovers of the round dance. Text ... " 5. on Page 127: "Lac brilliantly shining on their (toe)nails. 19:4 Rádhá and Mohana in the middle of the circle, As if at twilight dawn is shimmering" 6. on Page 133: "21:2 [Even] the beloved does not catch Rádhá's movements, Deeper than the depths of the sea of delight (rasa). [He] looses himself in this beauty" 7. on Page 145: "26:2 The countless modes of the seven notes, Are merging together in Rádhá's art, Elegantly enchanting her lover's heart" 8. on Page 159: "2.c In S the evocation is directed to Krsna (ïläRI<), rather than Ràdhá. The variant in the vulgate is the sanskritic vocative V4" 9. on Page 164: " ... confluence of autumn and spring (R 26: L b) is more than just a metaphor for the union of Rádhá and Krsna. Not only is the union of opposites compared to the blending of two seasons ... " 10. on Page 165: " ... all references to separation (viraba) and how he managed to give prominence to Rádhá, who is not mentioned in the Bhágavatapurána. Second I show how he `sweetened ... "
11. on Page 168: "Tripad 21, Rádhá is identified with the dancing lady of the parallel verse in the Bhágavatapurána and the inconvenient epithet for Krsna `Sri's sole darling' (10:33.15: kiya ... " 12. on Page 178: " ... echoing the plea of the Bh4gavatapurána's Gopis in the last Tripadi where he asks Rádhá to accept him as handmaiden. There are other examples of the Gopis' charming self ... " 13. from Back Matter: "Most importantly, Vyás has managed to give prominence to Rádhá, who is not even explicitly mentioned in the BhágavatapurAna. Vyás has virtually purged his ... " 14. from Back Matter: "r5dhAravana]* bajAyo baina 29.3b jagaukalam vAmadrOm Rádhá's enchanter played manoharam the sound the enchanter of ladies with pretty eyes played the sound" 15. from Table of Contents: "Tradition Reinterpreted 163 3.1. Rádhá and Love-in-Union (Sambhoga Srrigára) 165 3.2"
1. on Page 81: " ... honour of the family. Their heart's wish fulfilled: the Lord for a husband. The hero of Vraja is reported to be worthy" 2. on Page 89: "ladies of Vraja approached their beloved With meaningful glances and eyebrow-play. Hari understood and paid his respects with a smile: Text: La The line ... " 3. on Page 91: " ... do for you [who] are worthy? 6:4 Tell me, fortunate wives, how Vraja is faring. Why have you come, beautiful, happily marred ladies" 4. on Page 99: " ... else can please us. What should we do, back in Vraja? 10:4 Maintain the honour of family and fraternity" 5. on Page 107: "RAS-PAÑCADHYAYL TEXT AND TRANSLATION 107 13:3 The shame or the glory of Vraja [depend] on you, All come before you to find their bliss. You ... " 6. on Page 141: "hence the translation Vraja and Vmddvana, instead of 'the settlement' and 'the wood of basil'. Metre: 4.a In the vulgate as well as in S Sft has been interpolated before ", which necessitates ... " 7. on Page 166: " ... latter chapter was written from the point of view of the Gopis left behind in Vraja, who suffer in separation from Krsna, 45Nanddàs's Krsna is much closer ... " 8. from Back Matter: " ... Braj: Centre of Krishna pilgrimage. Groningen: Egbert Forsten. -. 1988. From Vraja to Braj" 9. from Back Matter: "speak [* boll-] -1 m. wood of basil [S vrndávana-] fOr m. cowherd settlement [ vraja-] mss- v.i. to be ashamed [S vifoatel" 10. from Back Matter: " ... tá drstvántikam áyát! bhagaván vrajayositah the lord, having seen the women of Vraja nearby 32"
Hari
[edit]1. on Page 2: " ... refer to the three friends as Hari-tray7, because of the common part of their names, 'Hari', which is also a name for Krsna" 2. on Page 8: "triumvirate has been termed the rasik-trayf `triumvirate of connoisseurs' or Haritrayi `Hari-triumvirate'. It is certainly true that Harivam§ and Haridás are the bhaktas most often ... " 3. on Page 35: "Hari obliged. (s) -zrr Trfa (S) fq -q R At, (U) a qT Tf~ft (u) l I surrender to this night Hari understood, he paid his respects with a smile" 4. on Page 43: " ... ft~~ ~&~gfffR~~ Then, embarrassed, tears fell from his eyes Hari heard this and tears" 5. on Page 56: " ... love-play with the Golfs, such as ift WRIT -qift f 3óT 'Hari took pity and lifted her up' (R 28:4.a). Elsewhere, he ... " 6. on Page 75: " ... Krsna, such as `Mohana', which means `the Enchanter', Syáma, `the Dark One', 'Hari', understood as meaning `the remover" 7. on Page 79: "They left without telling anyone. Their feeling grew stronger for Hari, the beloved. I shall sing in praise of the lovers of the round dance. Text: 1.c ... " 8. on Page 81: " ... kin, Causing frustration to husband and cattle, True love they felt for Hari [alone], 2:3 Unconcerned with food and drink, with [the needs of] the body" 9. on Page 83: " ... ran off, woken up from her sleep. Their longing for Hari grew stronger. 3:2 Boiling milk was not taken off [the stove], Cooked ... " 10. on Page 85: " ... down in their ears, Amulets adorning the string of their skirt: Clever (Hari) has taken their cleverness away. 4:3 People whose heart is stolen ... " 11. on Page 89: " ... Vraja approached their beloved With meaningful glances and eyebrow-play. Hari understood and paid his respects with a smile: Text: La The line as it stands ... " 12. on Page 97: " ... IfT 'Without Hari, the boatman, who can realize our sorrow?', which can be interpreted as 'But for Hari', or: 'When we are without Hari' (see above ... " 13. on Page 107: "CT ik 'Upon hearing this, tears streamed from Hari's eyes.' S reads: Tff FXq;r ff)lff Tí ;C~ `While [his] ears heard ... " 14. on Page 109: "RAS-PAÑCADHYAYL TEXT AND TRANSLATION 109 14:1 (Like a beggar), Hari held out his hem and with a smile, he spoke, His hands ... " 15. on Page 113: "RAS-PAÑCADFIYAYI. TEXT AND TRANSLATION 113 15:1 At the sight of Hari's face, their eyes bloomed. Joy surged in their breast, they couldn't speak ... " 16. on Page 119: " ... 17:3 The girls joined [hands] to form a circle, Between each pair Hari, the Lord, appeared, Manifesting a wondrous spectacle. 17:4 Veils and diadems, glittering ... " 17. on Page 145: " ... enchanted his lover's heart.' J has the feminine form, , referring to R5dhd: ` Hari's heart is enchanted by the beautiful [lady" 18. on Page 153: " ... Peacock and partridge whirl around amorously, In the presence of cloud and moonlight. 28:2 Hari, the dark one, touches her hair, breast and chin, Moving brows ... " 19. on Page 155: "28:4 Hari took pity and lifted her up. Wiping off her sweat drops, in intimate embrace. One should sing in praise" 20. on Page 161: " ... green bowers, 30:4 Where Harivamg and Haridás Jü [dwell], May Hari keep me there by his mercy"
21. on Page 179: " ... over Krsna when he ironically has them complain that Hari himself does not understand their pain" 22. from Back Matter: "APPENDIX B 2:3.c sudhi vudhi mohana hari lai 29.4a Hari took their sense and minds 3:1.a eka duhánum chádem call 29.áa ... " 23. from Back Matter: "hari bújhi hams! mina de Hari understood, and smilingly paid his respects 6:3.a mkem f you have come well 6:3.b ku1a ki ... " 24. from Back Matter: " ... like the moon in a mass of rays 15:1.a hari muss desata phille naina seeing Hari's face, their eyes bloomed 15" 25. from Index: "Bihári, 57, 63, 64,65,66,69,70,137; Caturbhuja,169; Dmadayiila,103,105; Gadiibhrt,169; Ghanagyüma,117; Govinda,123; Hari, 2, 35, 43, 56,75,79,81,83,85,89,97,107,109,113,119, 145,153,155,161,179; Kuffjabihild,141; LaksmUnta,170; Mohana,75,81,85,103,127, 139,141; Mukunda,168 ... " 26. from Index: "sources for his life, 2-3; works 9-10 Hari-trayi, 8 Harivamg,2,3,4,5,6,7,8,9,10,13,24,25,51,57, 62,63,66,68,149,161,181 Harivilis, 164,178 Harivy5s Dev, 5 Iffr5nand Sitri, 51 Holi,121,164 homoeographon ... "
1. on Page 4: " ... sources in the editions of Vyás-váti published in 1934 (VS 1991) by the Rádhávallabha-sampradáya, in 1937 (VS 1993) by Rádhiiki§or Gosvám71 and in 1952 (VS 2009) by Vásudev ... " 2. on Page 7: " ... sectarian affiliation. The two parties involved in the controversy are the Rádh5vallabhan and the Mádhva-Gaudiya-sampradáya" 3. on Page 18: "absence of an institutionalized `Vyása-sampradáya', it was not easy to locate mss. of Vyás's oeuvre. References in published catalogues are few, and the problems relating to mss" 4. on Page 19: "1937), because it is very similar to the edition by the Rádhávallabha-sampradáya (siglum RV) with regard to the text under consideration. I have also collated some fragmentary ... " 5. on Page 25: " ... atha Sri vyásajUki viinilisyate. The manuscript, though in the possession of a member of the Rádhávallabha-sampradáya, does not seem to have been written in a sectarian context, since ... " 6. from Index: " ... l7á,8,89,109,157,173,179 Loknáth, 62 MadhukarSM,6 mádhurya, 45, 63,165,169,175,181 Mádhva-Gaudiya-sampradaya, 7,14 Miinasarovara,115 Mán" 1. on Page 4: " ... sampradáya, in 1937 (VS 1993) by Rádhiiki§or Gosvám71 and in 1952 (VS 2009) by Vásudev Gosvámi (see below" 2. on Page 5: " ... sudi 5 Mágh, VS 1675), when a memorial (samádhi) was built for him by 6 Vásudev Gosvámi (1952x, 76,80" 3. on Page 7: " ... preserved in Kol5ras (according to Gosvámi 1957, 400-401), were not available to Vásudev Gosvámi, nor to me" 4. on Page 14: " ... Gaudya sectarian allegiance and to prepare a different edition (Rádháki§or Gosvámi 1937). Vásudev Gosvámi (1952a) produced a more elaborate refutation of the Rddhávallabhan claim and, significantly ... " 5. on Page 15: "abundant and random throughout the mss. This led Vásudev Gosvámi (1952a, iv-v) to conclude that it would be a vain enterprise to give all the variants `due ... " 6. on Page 27: " ... never clear just to what degree the text has been emended. Vásudev Gosvámi's policy is only to give major variants, not those `resulting ... " 7. from Back Matter: " ... Eds.) 1981. Sirr gabds 5gar. Allahabad: Smrti Prakágan. V GOSVâmI, Vásudev. 1952a. (VS 2009). Bhakt kavi vyás,lï" 8. from Back Matter: "186 KRSNA'S ROUND DANCE RECONSIDERED Gosvámi, Vásudev. 1952a. (VS 2009). Bhakt kavi vyásp`. Mathurá: Agravàl Press. -. 1952b. (VS 2009 ... " 9. from Back Matter: " ... git: subodhini üká yukta. Allahabad: Bhártl- Niketan. Tagare, Ganesh Vasudev" 10. from Intro Pages: "Sñ Caitanya Prema Sansthána in Vrindában for their boundless hospitality, Sri Vásudev Gosvámi of Datiyá for sharing his vast" 1. on Page 1: " ... imbuing them with new inspiration. Hinduism defines itself by reference to the Vedas, but most of its modern-day praxis and theory seems light-years ... " 2. on Page 44: " ... 26:3.a #;T 0*Tk31W Wg9k*itiz 3ig7 Countless kinds of sound in the Vedas Countless kinds of moons and polestars The translation of the vulgate's variant does not ... " 3. on Page 147: " ... PAÑCADHYAYI TEXT AND TRANSLATION 147 26:3 Complex arrangements of sound from the Vedas. The handsome one dances there in the rhythm. Everything is explained in music. 26 ... "
Hare Krishna
[edit]- The Hare Krishna Movement: Forty Years of Chant and Change
- by Graham Dwyer
19. on Page 109: " ... one of the divine qualities, pastimes, or relationships. "Krishna" means "all-attractive," "Syamasundara" means "dark blue and beautiful," "Radha-Syamasundara" means "Svamasundara who ... "
on Page 115: "Pixrr Ill Radha-Londonishvara, the first images of Radha and Krishna installed in an ISKCON temple"
on Page 151: " ... Krishna and Radha as essential to darshan and as rooted ultimately in the Bhaat'ata Parana and in a whole tradition of poetry, painting and theatre. Temple ritual is the living re-enactment of Krishna ... "
29. on Page 153: " ... Braj area surrounding Mathura (Krishna's birthplace) and Vnndavan (Krishna's forest home) where Krishna and his beloved Radha are always present is the spiritual home ... " 30. on Page 154: " ... refinding" of an original lost or forgotten innermost self. Only then will Krishna's dwelling places make themselves known: If one were to visit ... "
32. on Page 172: " ... religious movements that emphasised devotion to Vishnu, especially in his incarnation as Krishna"
35. on Page 192: "No one, therefore, can be barred from Krishna consciousness, because it is so easy and universal." As a starting point for ISKCON's self-identity" 36. on Page 193: "revisioned emphasis on the loving pastimes of Radha-Krishna would support an ethics of mutuality, justice and compassion" 37. on Page 194: " ... that, as devotees move beyond these stereotypes, a liberating and transforming thealogy of Radha and Krishna devoid of hierarchy will emerge. Scholarly Feminism and the Feminine Divine ... " 38. on Page 195: " ... Radha (or Radharani) can be genuinely liberative for Western devotees living in contemporary pluralist contexts is generally answered negatively; scholarly accounts of Radha seldom explore ... " 39. on Page 196: "One devotee remarked that first you have to go to Krishna and Radha through Chaitanya, to Chaitanya through the six Goswamis of Vrindavan, to the Goswamis through ... " 40. on Page 197: " ... Krishna and Radha are one person, but separate eternally for the purpose of enjoying pastimes. Radha is above Krishna because her love never wavers and she controls ... "
41. on Page 198: "Lustiness, greed and envy. To approach Radha and Krishna we have to be pure. We are not qualified to approach them in our present condition. Radhika Devi ... " 42. on Page 199: "Both understood Prabhupada as stating that the worship of Krishna with his eternal companion Radha had nothing to do with mundane sexuality. Only ... " 43. on Page 201: " ... under the care of Radha (the internal potency of Krishna) in order to achieve perfection in their devotional service. Devotional service therefore attracts even Krishna Himself ... " 44. on Page 202: " ... attaining Radha-like absolute dedication and devotion can humans understand Krishna's nature and their own eternal identity. Radha's is the language of Krishna-bhakti" 45. on Page 203: "Radha, the favounte companion of Krishna's adolescence, is another's (paraki)a), not "his own" (wakl)a); theirs is a bond of pure love (puma). It is, as Hawley (1996, p.13 ... family. Whereas Krishna is regarded in later life as an exemplary householder whose wives and children are numbered in the thousands, Radha abandons her family for Krishna" 46. on Page 204: "Radha's pain disappears with the knowledge that in reality Radha belongs to Krishna eternally.? Pati-Bhav and Gopi-Bhav The question whether female practitioners ... " 47. on Page 205: " ... Radha, expressed her deep emotional longing for Krishna (Flood 1996, p.138). In sonic of the later literature of the Goswamis Radha is assertive and demanding while Krishna ... " 48. on Page 206: " ... Radha is honoured before and above Krishna. Her name precedes Krishna's (Radha-Krishna, Radhe-Shyam), most importantly in the chanting of the mahamantra, "Hare Krishna ... " 49. on Page 207: " ... Krishna is, there is Radha.'2 Yet Radha is clearly far less central to the ritual year than Knshna, and much of the worship - japa, kirlana, hhajan, etc ... " 50. on Page 208: " ... read and study the pastimes of Krishna as a principal means of developing Krishna Consciousness, as solace for those devotees feeling separation from Krishna and as auspicious and purifying.14 Prabhupadanuga ... " 51. on Page 209: "Prabhupada refers to Radha specifically in Krsna: The Supreme Persona/iyy of Godhead, The Neatar of Devotion: The Complete Scien e of Bhakti Yoga and Caitanya- iantamrita. He follows ... Chaitanyite tradition, teaching that Radha is the Supreme Goddess who controls Krishna with her love and that Krishna manifests himself as Radharani in order ... " 52. on Page 210: " ... Krishna-bhakti but prakrita-rahajiya - materialistic lust. Radha-Krishna display their pastimes through Krishna's internal energy. Because we are part and parcel ... " 53. on Page 211: " ... Radharani that can control Krishna, therefore she is more powerful than Him! \V7iile participation in the Uas of Krishna and Radha is the supreme goal for the pure ... " 54. on Page 212: " ... that Chaitanya was an avatara of Krishna or a manifestation of Krishna and Radha in one body or in the mood of his own devotee. Vaishnavas believe that Krishna became incarnate ... " 55. on Page 213: " ... Radha was born two weeks later. Radha is the boss. There is both female and male. Yin and yang. The female performs receptive service. She serves ... " 56. on Page 214: " ... some ways manjaris are considered superior to regular sakhis. For example, when Radha and Krishna desire to engage in their most intimate transcendental lila, the regular ... " 57. on Page 215: "22, where he emphasises Krishna's inability to repay the gopis: "I cannot repay your continuous love...," "It is impossible to repay you..." and ..it is not possible for Me ... Book, 1, p.308). Here Sivaram Swami expands this idea of Krishna's debt to Radha and the gopis and suggests why He is unable to match the love of His ... " 58. on Page 216: " ... human relationality between Krishna and Radha that allows women as well as men to value "feminine" qualities and experiences. Radha captivates Krishna in the intimacy of love ... " 59. on Page 219: "Such women devotees draw on scriptural images of Radha to celebrate women's aptitudes for service and negation of the self, discovering great joy in their lives as women ... " 60. on Page 223: "Basham sees Krishna as meeting nearly every need of men and women: Krishna, probably even more popular than Rama, is a divinity of a rare completeness ... " 61. on Page 224: " ... Radha's story apparently subverts conventional Hindu ethics, orthodox Vaishnavas have cherished every facet, mood and nuance of her relationship with Krishna ... " 62. on Page 225: " ... Prabhupada's commentaries about Radha and women could be scrutinised for resources that are ultimately liberating for both sexes. The equivalence of Radha and Krishna could be employed to undercut ... " 63. on Page 226: " ... between Radha and Krishna, that of beloved and lover, has been exalted by many Hindus as the highest form of intimacy, whether divine or human. Krishna is a personal ... " 64. on Page 227: "Yet Radha's story recalls the pastimes of Krishna and affirms the divirie preference for intimacy and the human need for the warmth of real human relationships. Radha and Krishna are seen ... " 65. on Page 228: "228 H II, 11.ARI( KRISHNA NIM'I%NII,NI Radha as a female image expresses intimacy, inclusivity, partnership and mutuality within the divine and between humans ... " 66. on Page 229: "Radha-Krishna /ila has been understood by poets, artists and in popular culture as giving a spiritual dimension to human playfulness, as a celebration of life, desire and boy ... "
Vedic
[edit]21. on Page 145: " ... people have more knowledge than me. They know all Vedic rituals. As for the caste system, it has been resolved. You see that ... " 22. on Page 146: " ... Pigrimage, observes: "The priests are trained to perform all the ritual exactly according to Vedic custom." This situation is contrasted with the situation in Britain as a whole "where ... " 23. on Page 155: " ... with the sacred thread. In this sense brahmanic initiation can be likened to the Vedic initiation (upanayana) of the twice-born dwija varnas. Candidates for second initiation ... " 24. on Page 158: " ... Vedic and tantric systems (ibid. p.30). The Hari-bhakti-vilasa and Sat-kriya-Sara-dipika of Srila Gopala Bhatta Goswami which refer to Vedic ... " 25. on Page 159: " ... rite of initiation); samavartana (graduation ceremony); antyeshti-kriya (funerary rites). Vedic astrology recommends that each samskara should be performed at particular auspicious ... " 26. on Page 161: " ... Asians whose first language is English and who are less in touch with Vedic culture" 27. on Page 163: " ... Sat-knya-sara-dipika of Srila Gopala Bhatta Goswami, the authorised Vedic )ulna and ramskara manual for the Vaishnava community. Gopala Bhatta Goswami gives ... " 28. on Page 166: " ... that ISKCON may present its own teachings as "pure" sanalan or Vedic dharma or even pure Vaishnavism" 29. on Page 200: " ... Hindus nevertheless honour Western devotees precisely because of their fidelity to "Vedic" culture - their ritual punctiliousness"
- The Hare Krishna Movement: Forty Years of Chant and Change
- by Graham Dwyer
Blackwell
[edit]Radha
[edit]1. on Page 198:
"... M. MARTIN Ramanujan, A. K. 1973. Speaking of Siva. Delhi: Penguin. . 1982. "On Women Saints," in The Divine Consort: Radha and the Goddesses of India, eds. ..."
2. on Page 328:
"... not with Krishna, but with Shiva (Eck 1982: esp. 94-145). Krishna traditions also tend to associate Krishna with the goddess Radha, widely understood to be not Krishna's wife, but his lover: their relationship is an illicit one, for Radha is married ..."
11. on Page 333:
"... surrounded by the circle of cowherdesses , or gopis, in the forest, not only dances with all of them, including Radha, but also multiplies himself many times over so that he can take each one of them into his intimate embrace. ..."
12. on Page 334:
"... Participants construct several icons, called múrtis, out of Ganges clay, including those of Vishnu and Lakshmi, Shiva, Ganesha, Radha-Krishna, Tulsi, the moon-god Candrama, the Sun-god Surya, and the Ganges herself. ..."
13. on Page 337:
"... Tulsi, Radha, and Realms of Auspiciousness Many of the women I interviewed in connection with the Kártik pújá insisted both that Kártik ..."
14. on Page 338:
"... 3 38 TRACY PINTCHMAN Oh, my heart, worship Krishna. Laughing. sweet Radha asked. "Krishna, how did that red tilak (auspicious mark) get on your forehead?" Krishna said, "Listen, dear Radha, I got ..."
15. on Page 339:
"... EHE MONTH OF KARIIK AND WOMEN'S RI'T'UAL DEVOTIONS 339 The tension between Tulsi and Radha that is exemplified in these songs has larger symbolic resonances. Krishna's proper marital relationship to Tulsi, culminating in their departure ..."
16. on Page 340:
"... The erotic love play between Radha and Krishna expresses the yearning of the soul for intimacy with the Divine; yet human women marry, and when they ..."
17. on Page 374:
"... E Max Müller, vols. 12, 26, 41, 43, and 44, Oxford: Clarendon Press, 1882-1900. Reprinted, Delhi: Motilal Banarsidass , 1963/66/72/78/88. Radha Charan Gupta. 1937, "South Indian Achievements in Medieval Mathematics", Garita Bhárati, 9, 1987, pp. 15-40. Takao Hayashi. 1994, "Indian Mathematics". ..."
18. on Page 573:
"... over India. Although this is one of the earlier examples, in time, the love of the gopis, especially that of Radha, the girlfriend and consort of Krsna, is seen as exemplary. ..."
19. from Index:
"... 363, 370 race, 52-5 Radha, 190, 191, 254, 255, 259, 262, 263, 264, 302, 328, 334, 338. 339, 573,576 Radhavallabhis, 263 Raidas, 183. 186, 188, ..."
Bhagavat
[edit]1. on Page 124:
"... (the variety no doubt indicating the existence of differing groups, the Bhágavatas no doubt being the worshippers of Krsna as bhagavat, ..."
2. on Page 231:
"... probably the same period, records the setting up of the Garuda pillar of an "excellent temple" (prdsddottama) of the Lord (Bhagavat) in the twelfth regnal year of a king named Bhágavata (here a proper name, not the name of a religious ..."
266 Bhagavatism,
1.
on Page 257:
"... , each having established a " sampradaya" (28), named respectively Janma, Karma, Bhagavata, and Dharma. The paddhatis ("paths") - Rama-, 'l'ripurari-, Mukhacari-, and Sanakadika- - belong respectively to these four sampradáyas (29). Sindhuja ..."
8. on Page 231:
"... HISTORY OF VAISNAVA TRADITIONS 231 temple according to an inscription from Besnagar). In these early inscriptions, the Bhágavata faith is not in contradiction with ..."
9. on Page 232:
"... the aristocratic patrons of Bhágavatism from the second century BC to the eighth century AD were personally engaged in this tradition or religion. ..."
10. on Page 233:
"... may infer from this that in the case of Visnu, a twice-born Bhágavata sacrifices with Vaisnava mantras. Yogic and Ascetic Traditions (third to ca. fifth century AD) Besides the Bhágavata worship evidenced mainly through epigraphy, ...
Gaudiya=
[edit]on Page 191:
"... and the six Goswamis who were his disciples also went to Vrndávan in the early sixteenth century and founded the Gaudiya Vaisnava sect: Rlip, Sanátan, Jiv, Gopal Bhatt, Raghunathdas, and Raghunath Bhatt. 'l 'he saint Nimbarka had arrived there earlier and ..."
2. on Page 265:
"... He took the Vaisnava samnyásin Jagannatha Dasa Babaji as his master and received the name of Bhaktivinoda Thakura from the Gaudiya Gosvamis in 1887. In the same year he established a printing press in Calcutta to help circulate Vaisnava texts. He ..."
3. on Page 302:
"... Although Caitanya (ca. 1485-1533), founder of the Gaudiya movement in the east, devoted to Rádhá- Krsna worship, did himself abandon family life in his exultation of divine, conjugal ..."
4. from Index:
"... 85, 88 Garhasthya (householder stage), 290-5, 299 Garuda, 192 Garuda Pillar, see Besnagar inscription Gaudiya Vaisnavas, 191, 262 Gautama Aksapada, 414-19, 430, 467 gender, 16, 17, 186, 569-86 gender studies. ..."
5. from Front Matter:
"... Banyan: An Inquiry into the Meaning of 'Hinduness."' Religious Studies 32: 109-26. O'Connell, J. T. 1973. "The Word 'Hindu' in Gaudiya Vaisnava Texts. ..."
Nimbarka
[edit]1. on Page 191:
"... sixteenth century and founded the Gaudiya Vaisnava sect: Rlip, Sanátan, Jiv, Gopal Bhatt, Raghunathdas, and Raghunath Bhatt. 'l 'he saint Nimbarka had arrived there earlier and founded another sampradáy devoted to Krsna and named after him, and Hit Harivams, ..."
2. on Page 257:
"... that Hari (Visnu) manifested himself as four vydhas in this Kaliyuga: Sriramanuja, Visnusvamin, Madhvacaraja (=Madhva=Madhukara in stanza 29), and Nimbaditya (=Nimbarka) ..."
1.
on Page 253:
"... Brahmin family. His school traces Nimbárka's spiritual lineage to Visnu's incarnation as a swan, through the four spiritual sons of Brahma (Sanaka, Sananda, Sanátana, and Sanatkumára) who in turn taught Nárada, whom Nimbárka acknowledges as his guru. ..
Vallabha
[edit]1. on Page 189:
"... In Andhra Pradesh, Vallabha was born to a Telegu brahman family in the late fifteenth century (Barz 1992). Considered an avatar of the mouth ..."
2. on Page 254:
"... Visnusvámin predates Vallabha (sixteenth century) and is often said to have lived in the thirteenth century. Vallabhite hagiography describes him as the son ..."
3. on Page 255:
"... Two other traditions, those of Vallabha and Caitanya, which began in the late fifteenth century, expressed their doctrinal views and their devotion both in Sanskrit and ..."
4. on Page 257:
"... Nama (=Namadeva of the Varakaripanthaî) and Vallabha are said to belong to the Visnusvamisampradaya (48). The nineteenth-century followers of Ramananda were called Ramanujis and claimed to be ..."
5. on Page 259:
"... saw the growth of the traditions of NIA expression also witnessed the rise of two Sanskritizing Vaisnava traditions, those of Vallabha and Caitanya, both closely associated with a devotion to images perceived as the very form (svarúpa) ..."
6. on Page 260:
"... By contrast, Vallabha's and Caitanya's traditions which held the same position with regard to access to devotion had to envisage integrating backward classes, ..."
7. on Page 261:
"... HISTORY OF VAISNAVA TRADITIONS 261 followers. He delegated the guidance of the Vallabha tradition among his seven sons, each of them in charge of one or several divine images of temples in different ..."
8. on Page 264:
"... worshipped the formless Krsna, are also said to have been followers of Caitanya (Majumdar 1969: 240; Mukherjee 1978: 313-14). Except Vallabha's, Caitanya's, and related traditions, mention must also be made of Sañkaradeva (1449-1548). The tradition which claims him as its founder ..."
9. on Page 302:
"... men with families, and explicitly opposed the renunciation of the householder's life. (The eighth guru died during his boyhood.) Similarly, Vallabha (ca. 1479-1531), promulgator of puai marga ("the way of abundance"), whose followers are found mainly in western India, was a ..."
10. from Index:
"... 151, 155, 162, 164, 167, 229-66, 329, 460, 461, 584 Vaisya, 79, 103, 104, 519 Vajpayee, Atal Bihari, 543, 545 Vallabhácárya/Vallabha, ..."
1. on Page 189:
"... in the late fifteenth century (Barz 1992). Considered an avatar of the mouth of Krsna, he was to found the Pustimarg, the way of grace, also called the Vallabhá sampraday or "tradition." Known as a great scholar, he traveled widely and ..."
2. on Page 191:
"... the emotions of its characters, taking on multiple personas, as do other Vaisnava poets. Even as Vallabhácárya's disciples formed the Pustimarg in Vrndávan, in Bengal another Krsna devotee, Caitanya, took birth. ..."
3. on Page 195:
"... the Accounts of the Eighty-four Vaisnavas (1620 CE) by Gokulnath, record episodes from the lives of saints of the Pustimarg, thereby illustrating the practical implications of the teachings of Vallabhácárya (Barz 1994). Further, episodes from the saints' lives appear in ..."
4. on Page 196:
"... "The Caurasi Vaisnava ki Varta and the Hagiography of the Pustimarg." in According to Tradition: Hagiographical Writing in India, eds. Winand M. Callewaert and Rupert Snell. Wiesbaden: Harrassowitz Verlag. Briggs, George ..."
4 sampradayas
[edit]on Page 257:
"... a statement which remains unproven.' It also declares that Hari (Visnu) manifested himself as four vydhas in this Kaliyuga: Sriramanuja, Visnusvamin, Madhvacaraja (=Madhva=Madhukara in stanza 29), and Nimbaditya (=Nimbarka)
1.
on Page 253:
"... Brahmin family. His school traces Nimbárka's spiritual lineage to Visnu's incarnation as a swan, through the four spiritual sons of Brahma (Sanaka, Sananda, Sanátana, and Sanatkumára) who in turn taught Nárada, whom Nimbárka acknowledges as his guru. ..
Fusion of Narayana and Vishnu=
[edit]- Vaisnavism
3.
on Page 123:
"... which also contain a significant amount of material relating to the emergence of Vaisnavism as such, as well as a certain amount of broadly philosophic material. The process of fusion of Náráyana with Visnu ..."
17. on Page 247:
"... refers to a certain doctrine , the term Srivaisnavism (to be differentiated from the more general word Vaisnavism) could be said to refer to the socioreligious manifestation of this doctrine as it was integrated and promoted by Visistádvaita
1.
on Page 123:
"... THE. SANSKRIT EPICS 123 Doctrinal Developments Krsna and Rama are the most widely worshipped of the avatdras of Visnu but the avatdra concept as such only begins to emerge in the later stages of development of the epics, even ..."
2. on Page 124:
"... theory of the vyúhas, the divine expansions , is presented in detail. This represents an adaptation of the story of Krsna and his relatives to a cosmogonic perspective. Beneath Visnu-Naráyana, the immutable ultimate deity, are the four vyúhas, who take charge of creation: Vásudeva, ..."
3. on Page 234:
"... (bhakti), omnipresent in the NP, is addressed to the god Náráyana, who also bears other names like Hari, Vásudeva, and Visnu. ...
..."
Svayam bhagavan
[edit]- Gita.
3.
on Page 121:
"... It is worth noting that Krsna presents himself in the Bhagavadgitd as the supreme, identical to or more often superior to Brahman and that there is no real trace of his identification with Visnu, either directly or as avatdra.
- Alvars
"... After the Tamil Alvars, Visnu himself was largely supplanted in direct worship by his avatars-the amorous Krsna (who takes birth in Vrndávan among the cowherding people of Braj as detailed in Sanskrit in the Bhdgavata Purdga and .
20.
on Page 255:
"... expression was in fact not so much Vaisnavite properly speaking as Rámaite and Krsnaite, that is, directed to Rduna and Krsna which are however aspects of Visnu.
- Garuda Pillar
1.
on Page 230:
"... (=Krsna) and sometimes Samkarsaina (=Balaráma, Krsna's elder brother), all "Vaisnava" divine aspects, is often marked by the erection of a Garuda-pillar (in front of a ..."
2. on Page 231:
"... The most famous of these epigraphs is the Garuda pillar inscription of Besnagar (near Sanchi, Madhya Pradesh) usually dated second or first century BC (Sircar 1942: 90). Its Prakrit text ..."
Dasavatara
[edit]9. on Page 139:
"... occasionally (e.g. Agni 2.1-16.27) coinciding with the eventual standard list of 10: fish, tortoise, boar, man-lion, dwarf, Parasurama, Rama Dasarathi, Krsna (or Balarama), Buddha, and Kalki.'l'hese figures open up different seams ... mythology, making room within it for another supreme figure besides Visnu himself. ..."
Radha-krishna
[edit]19. on Page 254:
"... His Yugalasataka describes the divine loving couple of Krsna and Rádhá, a theme which became increasingly popular also among several other Vaisnava traditions from the sixteenth century onwards (Clémentin-Ojha ..."
Alvars
[edit]26. on Page 574:
"... 574 VASUDHA NARAYANAN Some women poets like An0á1 (eighth century) tease Krsna as "a prankster who knows no dharma" (Navciyar Tirumoli 14: 4) and Nammálvár, in anger, speaks of Visnu as the "cruel, wicked one" (Tiruváymoli 5.3.5)
Vishnu as mother?
[edit]27. on Page 583:
"... 9) In several poems, he calls Visnu "mother;" later Srivaisnava theologians, commenting on the "auspicious qualities" of ... cow has for its calf. Visnu (as well as Rama, Krsna, et al.) is said to have this quality of maternal love towards his devotees (asrita vatsalya).
Krsna and Rádhá
[edit]1. on Page 190:
"... into devotion to God as other devotional saints before him had done, Sfïrdás speaks as one of the gopis, describing Krsna's (Hari's) appearance to a companion: Look, my friend, look at Hari's nimble eyes. How could the shimmer of lotuses and ..."
2. on Page 191:
"... on multiple personas, as do other Vaisnava poets. Even as Vallabhácárya's disciples formed the Pustimarg in Vrndávan, in Bengal another Krsna devotee, Caitanya, took birth. ..."
3. on Page 254:
"... His Yugalasataka describes the divine loving couple of Krsna and Rádhá, a theme which became increasingly popular also among several other Vaisnava traditions from the sixteenth century onwards (Clémentin-Ojha ..."
4. on Page 259:
"... the Kelimála, a devotional poem which depicts the love sports of Rádhá and Krsna, and the Astáda§asiddhánta, a brief didactic poem which warns against worldly life which is an illusion, emphasizes the value of ..."
5. on Page 262:
"... not write any work except perhaps the Siksästaka, a collection of eight verses describing his intense joy of devotion to Krsna (De 1961: 113). ..."
6. on Page 263:
"... His Karnánanda, a poem on the sports of Rádhá and Krsna, with his own commentary is his main work (Shukla 1971: 22-3, 68-91). The works of Hitaharivam§a and Krsnadása show no ..."
7. on Page 264:
"... 264 CÍ:RARD COLAS conducts such practices as the repetition of Krsna's names. The second stage involves ritualized copulation with meditation on the divine couple. In the third stage the adept, transcending ..."
8. on Page 302:
"... Although Caitanya (ca. 1485-1533), founder of the Gaudiya movement in the east, devoted to Rádhá- Krsna worship, did himself abandon family life in his exultation of divine, conjugal love, his followers include householders as well as ..."
9. on Page 573:
"... The poet's identifying himself as a "gopi," one of the many cowherd girls who is in love with Krsna, is a motif that we find in literature all over ... in time, the love of the gopis, especially that of Radha, the girlfriend and consort of Krsna, is seen as exemplary. ..."
Six Goswamis
[edit]3. on Page 262:
"... The Six Gosvámins composed the basic scriptures of the tradition. Sanátana and Rupa, two brothers, and their nephew Jiva, the most prolific of the three, are the authors of main literary as well as ritual and theological works. ..."
Power of Bhakti
[edit]2. on Page 141:
"... Even sinners who do not worship are saved by the God of bhakti, for instance, the dying Ajamila who cries "Narayana" because it is the name of his youngest son (Bhágavata 6.1-2), or Devarája who is saved by accidentally hearing the ..."