The Advaitic Theism of the Bhāgavata Purāṇa
Within a compass of eight chapters of this volume the author makes a close examination of the fundamental tenets of Bhagavata Purana. By penetrating analysis he shows how as a unified scripture Bhagavata Purana combines Vedantic non-dualism and Vaisnava devotionalism; and how the Bhagavata non-dualism accommodates the reality of the universe and of the individual selves in it within the all-encompassing reality of Brahman. According to the author, this wonderful beldning the devotionalism and non-dualism in the Bhagavata Purana finds its expression in the worship of Krsna as transcendent and supreme deity by all Vaisnavas.Discussion and delineation throughout the chapters single out 'each of the major forces' determining 'the religious structure of the Bhagavata which has a significance and meaning for the study of religion beyond that of situating a scriptural text within a religious history.'The present scholarly work will be of speical appeal to the students of Indian religion and philosophy. It will also find place in the bookselves of the general reader interested in Indian history and culture.
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action Alvārs Ātman avatāra beatitude Bhagavad Gitā Bhagavān Krsna Bhāgavata Purāna Bhakti Bhattācārya bliss bondage Brahma Sütras Brahman Caitanya canto canto eleven canto three cause cowherd girls cowherd women creation creative energy māyā death and rebirth Delhi described devotion to Krsna dharma difference-in-identity discipline of devotion divine doctrine dualism dvaita ecstatic play essence evolution existence goal grace Hari Harivamsa Highest Hindu identity illusion individual inherited destiny interpretation Isvarakrsna Kali age kāma Kapila Kršna liberation Lord Madhva Mahābhārata māyā means meditation mind Närada non-dualism passages phenomenal prakrti presiding manifestations primal nature prakrti Purānic genre purusa Rāmānuja redaction criticism redactor religious structure sages Samkara Sámkhya samsāra Sanskrit sattva Scripture sense South India Srimad-Bhāgavata stories Suka Supreme Deity Süta teaching theology three qualities tion tradition transcendent Uddhava universe unmanifest Upanisads Vaisnava Vallabha Väsudeva Vedānta Vedāntic Vedas Vidura Visnu Vrndavana Vyāsa worship Yoga yogic energy
Page 36 - The plurality of spirits certainly follows from the distributive (nature) of the incidence of birth and death and of (the endowment of) the instruments (of cognition and...
Page 66 - Arjuna : ^t it yo mam pasyati sarvatra sarvam ca mayi pasyati tasyaham na pranasyami sa ca me na pranasyati (He who sees Me everywhere and sees all in Me, I am not lost to Him nor is he lost to Me.) Dr.
Page 42 - The syncretism effected through this doctrine," in the words of S. Jaiswal, "was sometimes brahmanical and sometimes popular in character, but to a great extent it was the reconciliatory attitude of Vaisnavism which gave the country a kind of cultural unity and succeeded in establishing the same kind of social structure all over India."1 The Bhagavata Purana played an important role in this process. Further, the character of its Deity and his appearances, its non-dualism, and the fervor of its devotion,...
Page 47 - Its approach is to show that Krsna is Visnu's equal or his superior, thereby replacing him as the highest identity of God. In canto ten Arjuna and Krsna journey to the highest heaven of Visnu, searching for the lost sons of a Brahman. There they behold the Supreme Person, who pervades everything with his infinite powers, resting on the serpent Sesa. Krsna "bowed to infinite Acyuta, who was himself.
Page 128 - This doctrine left no room for the exercise of love and piety in the world of reality, though its followers allow it in the ordinary illusive condition of the human souls, and therefore it laid the axe at the root of Vaisnavism.
Page 48 - He now understands that the two, Visnu and Krsna, are identical and that Visnu has adored his companion, giving him preeminence. The two are one, Visnu displaying his glory in heaven and Krsna sporting on earth for the sake of virtue. In canto twelve there is a Tantric meditation, presumably derived from a Pancaratra source.
Page 48 - bowed to infinite Acyuta, who was himself." Arjuna was awestruck at the sight and bowed also. The highest Person, Visnu, addresses the two of them : "You are the sages Nara and Narayana."18 Here Krsna bows to himself in the form of Visnu, the former preeminent Deity, and is called Narayana by that form. Also it is indicated that Arjuna too, is a manifestation of Krsna. The two set an example to the whole world. Arjuna, "seeing the realm of Visnu, was much astonished. He realized that what is human...
Page 35 - A Source Book in Indian Philosophy. Edited by SARVEPALLI RADHAKRISHNAN and CHARLES A. MOORE. Princeton : Princeton University Press, 1957.
Page 48 - Bhdgavata is describing Visnu in terms of Krsna rather than vice versa. Similarly in canto eleven, Krsna recommends to Uddhava a yogic meditation in which he is to visualize within himself the beautiful form of Krsna, described in terms formerly used to describe Visnu. Krsna is to be conceived as having a symmetrical form with a handsom face, four arms, a graceful neck and bright smiles. He is wearing the brilliant, alligator shaped earings of Visnu : the conch, discus, mace, lotus, and the Kaustubha...