Bhāgavata Purāna and the Kārikās of Gaudapāda

1935 ◽  
Vol 8 (1) ◽  
pp. 107-111
Author(s):  
Amarnath Ray
Keyword(s):  
Tenth Century ◽  
Fifth Century ◽  
The Other ◽  
Present Writer ◽  
Bhandarkar Oriental Research Institute ◽  
Bhāgavata Purāṇa ◽  
Bhagavata Purana ◽  
Research Institute

A Bout three years ago, I sent a paper on “The Date of the Bhāga-vata Purāṇa” to the I.H.Q. The publication of the paper was delayed, and it was forestalled by B. N. Krishnamurti Sarma's paper on the same subject, which appeared in the Annals of the Bhandarkar Oriental Research Institute, vol. xiv, pts. iii-iv. The object of both the papers was the same, viz. to controvert the views of Vaidya and Winternitz who proposed the tenth century A.D. as the date of the Bh.P. Sarma suggests that this Purana was composed in the fifth century, if not earlier. My own view is that the work came into being some time between A.D. 550 and 650. The mention therein of the Huns (ii, 7, 26) and of the Tamil Saints (xi, 5, 38–40) would go against Sarma's hypothesis. Sarma and the present writer adopted somewhat different lines of attack upon the position taken up by Vaidya and Winternitz. It is unnecessary, however, to state the additional matter my paper contained, or to publish it. This will be done if the other view finds a defender who has to be refuted.

Devotion in the Bhāgavata Purāna and Christian Love: Bhakti, Agape, Eros

Horizons ◽  
1981 ◽  
Vol 8 (2) ◽  
pp. 260-278 ◽  
Author(s):  
Daniel P. Sheridan
Keyword(s):  
Ninth Century ◽  
The Other ◽  
Bhāgavata Purāṇa ◽  
Christian Love ◽  
Love Of God ◽  
Bhagavata Purana ◽  
Spiritual Union ◽  
The Universe

AbstractThe Bhāgavata Purāna, a ninth century encyclopedic Hindu text, combines Vedantic non-dualism and Vaiṣṇava devotionalism or love of God. Its non-dualism accommodates the reality of the universe with its individual selves in the all-encompassing reality of God. The BhP has two forms of devotion: one is a meditation which absorbs the devotee within the unity of God's reality; the other is an ecstasy which glories in separation from God in order to love God more. The Eros-Agape motif is used to compare this tradition of the love of God with those of Christianity, Islam, and Buddhism. Like them, the BhP stresses the personhood of God; unlike them, it stresses an ontological, not a mystical or spiritual, union of Deity and devotee.

The Yuga Purāṇa: a footnote

1990 ◽  
Vol 53 (2) ◽  
pp. 320-322
Keyword(s):  
Critical Edition ◽  
The Other ◽  
Bhandarkar Oriental Research Institute ◽  
University Library ◽  
Research Institute

In my critical edition of the Yuga Purāṇa chapter of the Gārgīya Jyotiṣa—a text most noted for its mention of the Yavanas and Śakas in India—I mentioned that there were four known manuscripts of the Gārgīya Jyotiṣa which I had been unable to consult at that time. I was recently able to rectify this situation and discovered as a result that two of those manuscripts do indeed contain the Yuga Purāṇa chapter (together with the entire Gārgīya Jyotiṣa) while the other two do not. The first of the complete manuscripts of the work is in the library of the Bhandarkar Oriental Research Institute in Pune, catalogued as No. 345 of 1879–80; I have called this manuscript E, and its readings are very similar to those of manuscript H (currently in BHU, Varanasi). The second is No. 1433 in the Itccharam Suryaram Desai collection of Bombay University Library; this I have called manuscript M, and it is closly linked with manuscript B (in Banaras Sanskrit University), even omitting with B some three lines of the work (71a–d and 72a–b).

scholarly journals HINDI GEETI - INTERACTION AND INNOVATION OF POETRY AND MUSIC

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-2
Author(s):  
Pratibha Solanki
Keyword(s):  
Human Mind ◽  
Musical Instruments ◽  
The Other ◽  
Music And Literature ◽  
Bhāgavata Purāṇa ◽  
Important Means ◽  
The Creation ◽  
Human Emotions ◽  
Bhagavata Purana ◽  
Poetry And Music

Both music and literature are important means of expressing human emotions. With the coordination of both, the supernatural beauty is the creation of rain, which gives the human mind the realization of Sachchidananda and realization of Satyam-Shivam-Sundaram. According to the Varahapanishad, music is the perfect song, Bhagavata Purana refers to singing presented with dance and musical instruments and the goal of music is to provide pleasure. The same purpose is also for literature. Literature provides syllable Brahma and Shabda Brahma and music with Nadabrahm and Talbrahm. Both literature and music are closely related. Goddess Saraswati, the master of learning, has a veena in one hand and a book in the other. The policy of fraternity states संगीत और साहित्य दोनों ही मनुष्य के भावों को व्यक्त करने के महत्वपूर्ण माध्यम है। दोनों के समन्वय से अलौकिक सौंदर्य सृष्टि-वृष्टि होती है जो मानव मन को सच्चिदानंद की अनुभूति और सत्यम्-षिवम्-सुंदरम् की प्रतीति कराती है। वाराहोपनिषद के अनुसार संगीत सम्यक गीत है, भागवत पुराण नृत्य तथा वाद्य यंत्रों के साथ प्रस्तुत गायन को संगीत कहता है तथा संगीत का लक्ष्य आनंद प्रदान करना मानता है। यही उद्देष्य साहित्य का भी होता है। साहित्य अक्षर ब्रह्म और षब्द ब्रह्म से साक्षात कराता है तो संगीत नादब्रह्म और तालब्रह्म से। साहित्य और संगीत दोनों का साथ चोली-दामन का सा है। विद्या की अधिष्ठात्री देवी सरस्वती के एक हाथ में वीणा है तो दूसरे में पुस्तक भी है। भर्तृहरिकृत नीति-षतकम् में कहा गया है

Maternal Affection for a Divine Son: A Spirituality of the Bhāgavata Purāṇa

Horizons ◽  
1989 ◽  
Vol 16 (1) ◽  
pp. 65-78
Author(s):  
Daniel P. Sheridan
Keyword(s):  
Tenth Century ◽  
Cross Cultural ◽  
Men And Women ◽  
Bhāgavata Purāṇa ◽  
Christian Culture ◽  
Christian Love ◽  
Bhagavata Purana ◽  
Whole Heart ◽  
Divine Child

AbstractLove for God as an actual concrete activity of a human being is sometimes obscured in contemporary American Christian culture. This essay studies the role of maternal affection for the divine child Kṛṣṇa, humanly embodied as a male child, in order to serve as a cross-cultural catalyst for the traditions of Christian love for Christ. The focus is the tenth-century Hindu Vaiṣṇava text, the Bhāgavata Purāṇa. Vaiṣṇavas promote the experience of loving God through imaginative participation in narratives of Kṛṣṇa's loves and by identification with human women who loved him, particularly his mothers. They are the exemplars of a maternal love for a divine child. This imaginative participation and identification is open to both men and women. This study illustrates the roles of gender, narrative, and imagination in the experience of loving God with one's whole heart, soul, and might.

Vraja/Braj

Hinduism ◽  
2021 ◽  
Author(s):  
Vinay Kumar Gupta
Keyword(s):  
Geographical Area ◽  
The Other ◽  
Bhāgavata Purāṇa ◽  
Childhood And Youth ◽  
Sanskrit Word ◽  
Bhagavata Purana ◽  
River Yamuna ◽  
Long Course ◽  
The One ◽  
Canonical Weight

Vraja is an old Sanskrit word that is now used to denote “Braj,” or the Braj region. Vraja/Braj/Brij presently denotes a particular geographical area in and around Mathura that is related to the childhood activities of Krishna (Skt. Kṛṣṇa), the most popular incarnation (avatar) of Lord Vishnu (Skt.Viṣṇu)—so important, in fact, that some of his most influential devotees consider that he is “God himself” (bhagavān svayam), as the Bhāgavata Purāṇa declares. The word vraja is derived from the Sanskrit verbal root dhātu (vraj), which means “go, walk, proceed,” implying “motion and movement.” In its early forms it can be used to designate areas where cows graze, but it may also refer to a cow pen or cattle shed. More broadly, it has to do with the culture of a semi-nomadic pastoral encampment. The modern-day term Braj, building on these meanings, denotes a conceptual as well as a geographic entity—the former related to the childhood of Krishna, the latter to the area on the banks of the River Yamuna where he is considered to have spent his childhood and youth. The language associated with this region is Brajbhasha [Skt.Brajbhāṣā], which came to have an almost canonical weight—along with Persian and Sanskrit—in Mughal times; for that reason, along with others, it came to be well known far beyond the geographical area of Braj itself. By no means is every usage of Brajbhasha to be associated with Krishna, although his imprint is often to be felt. Over the long course of time, then, we have, on the one hand, a sedimentation and localization of the term vraja (its geographical usage), and, on the other, an expansion of the term (its conceptual breadth and linguistic weight). Acknowledgement: Dr. John Stratton Hawley helped edit this article.

Epidemics

2018 ◽  
Author(s):  
Samuel K. Cohn, Jr.
Keyword(s):  
Sixteenth Century ◽  
Preventive Measures ◽  
Fifth Century ◽  
The Other ◽  
Fundamental Aspect ◽  
Late Nineteenth Century ◽  
Psychological Consequences ◽  
The Us ◽  
History Of ◽  
Race Ethnicity

This book challenges a dominant hypothesis in the study of epidemics. From an interdisciplinary array of scholars, a consensus has emerged: invariably, epidemics in past times provoked class hatred, blame of the ‘other’, or victimization of the diseases’ victims. It is also claimed that when diseases were mysterious, without cures or preventive measures, they more readily provoked ‘sinister connotations’. The evidence for these assumptions, however, comes from a handful of examples—the Black Death, the Great Pox at the end of the sixteenth century, cholera riots of the 1830s, and AIDS, centred almost exclusively on the US experience. By investigating thousands of descriptions of epidemics, reaching back before the fifth-century BCE Plague of Athens to the eruption of Ebola in 2014, this study traces epidemics’ socio-psychological consequences across time and discovers a radically different picture. First, scholars, especially post-AIDS, have missed a fundamental aspect of the history of epidemics: their remarkable power to unify societies across class, race, ethnicity, and religion, spurring self-sacrifice and compassion. Second, hatred and violence cannot be relegated to a time when diseases were mysterious, before the ‘laboratory revolution’ of the late nineteenth century: in fact, modernity was the great incubator of a disease–hate nexus. Third, even with diseases that have tended to provoke hatred, such as smallpox, poliomyelitis, plague, and cholera, blaming ‘the other’ or victimizing disease bearers has been rare. Instead, the history of epidemics and their socio-psychological consequences has been richer and more varied than scholars and public intellectuals have heretofore allowed.

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