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Continue This article is about a Hindu deity. For other purposes, see Krishna (disambigation). Krsna redirects here. For other purposes, see Krsna (disambigation). The main deity in is KrishnaGod of compassion, tenderness and loveCre Krishna Statue in the Temple of Sri Mariamman, Singapore. Devanagariकृ णSanskrit transliterationKilamil transliterationKirushKannada scriptಕೃಷ Kannada transliterationKr̥ ṣṇaTamilணாAffiliationSvayam , Paramatman, , , , Krishna DwarkaWeaponSudarshana KaumodakiBattlesChursts (), Gita GovindaFestsCrishna Janmashtami, Holi, Gopatami, Howardhan Puja, Karthik Pur nonimaPersonal informationBornMathura, (modern Uttar Pradesh, )))-ParentsDeyuki (mother) (father)Yashoda (adopted mother)Nanda (adopted father)SiblingsBalarama (brother) (sister)Yogmaya (sister)ConsortsRadha (divine lover); , , Jambawati, Kalindi, Mitravinda, Lakshman, Satya, Bhadra, Nagnaiti and 16,000-16,100 other junior queens note 1 ChildrenPradyumna, 4 Samba and 7 ˈkrɪʃnə 8 other children ˈkr̩ ʂɳɐ (: कृ ण, IAST: Krishna) is one of the main deities in Iism. He is worshipped as the eighth of the god Vishnu, as well as as the supreme God in his own right. He is the god of compassion, tenderness, love and is one of the most popular and revered among Indian deities. Krishna's birthday is celebrated every year by on the Janmasht lunar-solar Hindu calendar, which falls at the end of August or the beginning of September according to the Gregorian calendar. Krishna is usually depicted with a flute in her hand. Anecdotes and stories about Krishna's life are usually called Krishna Lila. He is the central character in Mahabharata, Purana and Bhagavad Gita, and is mentioned in many Hindu philosophical, theological and mythological texts. They portray him in different perspectives: a child god, a prankster, a model lover, a divine hero, and as a universal higher being. His iconography reflects these legends, and shows him at different stages of his life, such as a baby eating butter, a boy playing the flute, a boy with his beloved Radha or surrounded by devoted women, or a friendly chariot giving advice to . Krishna's synonyms were associated with the literature of the 1st millennium BC. In some sub-traditions Krishna worshipped as Swayamu Bhagavan, and this is sometimes called Krishnaism. These sub-traditions originated in the context of the medieval Bhakti movement. [20] literature has inspired many performing arts such as Bharatanatyam, Kathakali, Kuchipudi, Odissi and Manipuri Dance. He is a pan-Hindu god, but is especially revered in some places, such as Vrindawan in Uttar Pradesh, Dwanka and Junagad in Gujarat; Jagannathi in Odisha, Mayapur, West Bengal; as Vitoba in Pandharpur, Maharashtra, Nathdwar in Rajasthan; Udupi Krishna in Karnataka, Partasarathi in Tamil Nadu and Guruwayorappan in Guruwayor in the State. Since the 1960s, Krishna's worship has spread to both the Western world and Africa, largely thanks to the work of the International Krishna Consciousness Society (ISKCON). Names and epithets Main article: The list of names and names of Krishna The name Krishna comes from the Sanskrit word Krishna, which is primarily an adjective meaning black, dark, dark blue or all attractive. The descending moon is called Krishna Paksha, which refers to an adjective meaning darkness. The name is also sometimes interpreted as all attractive. As the name of Vishnu, Krishna is listed as the 57th name in Vishnu Sahasranama. Based on his name, Krishna is often portrayed in idols as black or blue-skinned. Krishna is also known by various other names, epithets and names that reflect his many associations and attributes. Among the most common names is Mohan' charmer; is the chief shepherd, Keev the joker, and Gopal's Defender Go, which means Soul or cow. Some of Krishna's names are of regional importance; , found in the of Puri, is a popular incarnation in odisha state and the surrounding regions of eastern India. Krishna can also be called Vasudeva-Krishna, Murlidhar and Chakradhar. The honorary title Sri (also written Sri) is often used up to The Name of Krishna. The word Sri/Sri also means Radhu, who is considered an eternal spouse and a constant companion of Krishna. Bhagwata Purana in canto number 10 does not mention Radha directly by her name, but refers to her using various secondary names. This is because Sukadev Goswami, who told Srimad Bhagwat to King Parikshit for 7 days, was a great devotee of the goddess Radhi, and he would have gone into a trance for a long time if he had uttered the name Radha himself. A city called Barsana in Uttar Pradesh, India is considered the birthplace of Radharani. Names in different states krishna worship as: Krishna Kanhaiyya: Jagannath: Odisha Vitoba: Maharashtra Srinath: Rajasthan Dwarakadheesh: Gujarat Ranchhod: Gujarat Krishna: Udipi, Karnataka Historical and Literary Sources Tradition Krishna seems to be the unification of several independent deities of India, Vas tribe of , belonging to the heroes of , whose worship was icing from the 5th-6th century BC in the writings of Panyini, and from the 2nd century BC in the epigraphy with the pillar of Heliodor. At some point in time, it is believed that the Vrishnis tribe merged with the Yadav tribe, whose own hero-god was named Krishna. Vasudeva and Krishna merged to become the single deity that appears in Mahabharata, and they begin to identify with Vishnu in Mahabharata and Bhagavad Gita. Around the 4th century AD, another tradition, the cult of Gopal Krishna, a protector of cattle, was also absorbed by the Tradition of Krishna. Early Epigraphic Sources Main article: Image of Vasudev-Krishna in coinage (II century BC) vasudev-Krishna, on the coin of Agattokla Bactria, circa 180 BC . . . Around 180 BC, the Indo-Greek King Agattocl issued several coins with images of deities that are now interpreted as related to the images of Weisnava in India. The deities displayed on the coins appear to be Saṃkarṣaṇa with attributes consisting of mace and plough Gad, and Vasudev-Krishna with the attributes of Shanha (conjure) and the wheels of Sudarshan Chakra. According to Bopearachchi, the headdress on top of the deity is actually a distortion of the shaft with a crescent umbrella on top (chattra). The inscription Pillar in the Indian state of , erected around 120 BC The inscription states that Heliodorus is Bhagwaten, and the verse in the inscription is closely paraphrasing the Sanskrit verse from Mahabharata. The Heliodor Pillar, a stone pillar with the inscription Brahmi, was discovered by colonial-era archaeologists in Beznagar (, the central Indian state of Madhya Pradesh). Based on the internal inscription evidence, it was dated between 125 and 100 BC, and is now known after Heliodorus - indo-Greek, who served as an ambassador for the Greek King Antialcidas to the regional Indian king Kasiputra . The inscription on the is a private religious dedication of Heliodorus to Vasudev, an early deity and another name for Krishna in Indian tradition. It states that the column was built by Bhagavata Heliodor and that it is a pillar (both are terms associated with Vishnu-Krishna). In addition, the inscription includes a verse associated with Krishna, from chapter 11.7 of , that the path to immortality and heaven is to live the life of three virtues correctly: self-moderateness (lady), generosity (kaga or tiaga) and vigilance (apramada). In the 1960s, archaeologists completely excavated the Heliodorus pillar. The effort showed the brick foundations A much larger ancient elliptical temple complex with a sanctuary, mandaps and seven additional pillars. The inscriptions on the Heliodorus pillar and the temple are some of the earliest known evidences of Krishna Vasudeva's devotion and Vaishnaviism in ancient India. Balarama and Krishna with their attributes in Chilas. Haroshi's inscription nearby reads Ramu Krinya. 1st century AD Vasudeva Anakaduubhi carried baby Krishna in a basket through the Yamuna. Around the 1st century AD, the temple of Gatashram Narayan. Museum of Matura. The inscription Heliodor is not an isolated proof. The inscriptions of Khachibad Gonsundi, located in the state of Rajasthan and dated to the modern methodology by the 1st century BC, mention the Saṃkarṣaṇa and Vasudev, also mention that the structure was built for their worship in connection with the supreme deity narayana. These four inscriptions are notable for being one of the oldest known Sanskrit inscriptions. The Mora stone slab, found at the Matura archaeological site in Uttar Pradesh, which is now in the Mathura Museum, bears Brahmi's inscription. It dates back to the 1st century AD and mentions five heroes of Vrishni, otherwise known as Saṃkarṣaṇa, Vasudeva, Pradumna, Anirudda and Samba. The inscriptions for Vasudeva begin in the 2nd century BC with the coinage of the agatoceles and the Heliodor pillar, but Krishna's name appears quite late in the epigraphy. The archaeological site Chilas II, dated the first half of the 1st century AD in northwestern Pakistan, near the border with Afghanistan, is engraved with two males along with many Buddhist images nearby. The large of the two males holds a plough and a club in two hands. The painting also has an inscription with it in The Harostian writing, which was deciphered by scientists as -Krsna, and interpreted as an ancient depiction of the two brothers Balarama and Krishna. The first known depiction of Krishna's life comes relatively late with the relief found in Matura and dated to the 1st-2nd century AD. This fragment seems to show Vasudev, Krishna's father carrying a child to Krishna in a basket through Yamuna. Relief shows at one end of the seven-hood Naga crossing the river, where Makar's crocodile is thrashing around, and at the other end a man is seemingly holding a basket over his head. The literary sources of Mahabharata See also: Krishna in Mahabharata The earliest text containing detailed descriptions of Krishna as an individual is an epic Mahabharata that depicts Krishna as the embodiment of Vishnu. Krishna is central to many of the epic's main stories. Eighteen chapters of the sixth book ( Parva) epic that make up Bhagavad Gita contain the advice of Krishna Arjuna on the battlefield. , a later appendix to contains a detailed version of Krishna's childhood and youth. Krishna is celebrated in the Vaishnawa tradition at various stages of his life, such as the Maahan Choir (thief in oil). Chandonya Upanishad, which was estimated to have been composed sometime between the 8th and 6th centuries BC, was another source of speculation regarding Krishna in ancient India. The verse (III.xvii.6) refers to Krishna in Krishna Devakiputraya as a disciple of the sage Gore from the Angiras family. The mountain identifies with the Neminata, the twenty-second Tirtankara in Jainism, by some scholars. This phrase, which means Krishna son of Devaki, was mentioned by scholars such as Max Muller as a potential source of fables and Vedic knowledge of Krishna in Mahabharata and other ancient literature - only potential, because this verse could be interpolated into a text, or Krishna Devakiputra, may differ from deichi Krishna. These doubts are reinforced by the fact that the much later age of Sandilia Bhakti Soutras, a treatise on Krishna, quotes later age-related collections such as Narayana Upanishad, but never quotes this verse of Chandogi Upanishad. Other scholars disagree that Krishna, mentioned with Devaki in ancient Upanishad, is not related to the later Hindu god of fame Bhagavad Gita. For example, Archer argues that the coincidence of two names appearing together in the same Downishad verse cannot be easily rejected. Nirukta Jaski, an etymological dictionary published around the 6th century BC, contains a reference to Shyamantaki's jewel in the possession of Akura, a motif from the famous Puran story of Krishna. Shatapata Brahman and Aitarei-Aranja associate Krishna with his vrishni. In Ashadhoya, authored by the ancient grammars of Panyini (probably from the 5th or 6th century BC), Vasudeva and Arjuna, as recipients of worship, are called together in the same sutra. Other sources of Dance, 14th Century CE Chola Sculpture, Tamil Nadu, at the Honolulu Academy of Arts. Megasthenes, a Greek ethnographer and ambassador of Seleucus I at the court of Chandragupta Morya in the late 4th century BC, made reference to Hercules in his famous work Indica. This text is now lost to history, but was quoted in secondary literature by later Greeks such as Arrian, Diodorus, and Strabo. According to these texts, the Megastens mentioned that the Surasenoi tribe in India, which worshipped Herakles, had two major cities named Metora and Kleisbor, and a navigable river called jobars. According to Edwin Bryant, a professor of Indian religions known for his publications on Krishna, There is no doubt that Surasena belongs to the Shurasenas, a branch of the Yadu dynasty to which Krishna The word Hercules, says Bryant, is likely the Greek phonetic equivalent of Hari-Krishna, as does Metor Matura, Kleisbor Krishnapur, and Jobares Jamuna. Later, when Alexander the Great began his campaign in the northwestern Indian subcontinent, his associates recalled that Porus' soldiers were carrying an image of Heracle. Buddhist Pali Canon and Gata-Jataka (No. 454) polemically mention devotees Vesudeva and Baladev. These texts have many features and can be a distorted and confusing version of Krishna legends. The texts of Jainism mention these tales, also with many features and different versions, in their legends about Tirtankaras. This inclusion of Krishna-related legends in ancient Buddhist and Jai literature suggests that Krishna theology existed and is important in the religious landscape observed by the non-Hindu tradition of ancient India. The ancient Sanskrit grammar of Patanjali, in its Mahabhashi, makes several references to Krishna and his associates found in later Indian texts. In his commentary on Paini's verse 3.1.26, he also uses the word Kamsawadha or Kamsa's murder, an important part of the legends surrounding Krishna. The Punanas Many Purans, mostly composed during the Gupta period (4-5th century AD), tell the story of Krishna's life or some of the highlights of it. The two , Bhagavat Purana and , contain the most complex story about Krishna's history, but Krishna's life stories differ in these and other texts and contain significant inconsistencies. The Bhagavat Pulana consists of twelve books divided into 332 chapters, a total of 16,000 to 18,000 verses, depending on the version. The tenth book of text, which contains about 4,000 verses (25%) and dedicated to the legends of Krishna, was the most popular and widely studied part of this text. The iconography of Krishna with cows, shepherds and gopis. Krishna is represented in Indian traditions in many ways, but with some common features. Its iconography usually depicts him with black, dark or blue skin like Vishnu. However, ancient and medieval reliefs and stone art depict it in the natural color of the material from which it is formed, both in India and in Southeast Asia. In some texts, his skin is poetically described as the color of Jambul (Jamun, the fruit of purple color). Krishna is often depicted in a wreath or crown of peacock feather and plays bansuri (Indian flute). In this form, it is usually shown standing with one leg bent in front of the other in the Tribhanga pose. Sometimes he is accompanied by a cow or a calf, which symbolizes the divine shepherd Govinda. He is also shown as a romantic boy with a gopi (milkmaids), make music or play pranks. Krishna raises Howardhana to Bharat Kala Bhavan, extracted from a Muslim cemetery in . It dates back to the (4th/6th century AD). In other icons he is part of the fighting scenes of the epic Mahabharata. He is shown as a chariot, especially when he addresses the character of Prince Arjuna, symbolically reflecting the events that led to Bhagavad Gita - The Scriptures of Hinduism. In these popular images, Krishna appears before the chariot, either as a lawyer, listening to Arjuna or as a chariot driver, while Arjuna directs her arrows to the Kurukshetra battlefield. The alternative icons of Krishna show him like he was a child (Bala Krishna, Krishna's child), a toddler crawling on his hands and knees, a dancing child, or an innocent-looking child, playfully stealing or consuming oil (McCann Chor) holding Laddu in his hand (Laddu Gopala) or as a space baby sucking his gaze while floating on a sheet of banyan during The Pralea Regional variations in Krishna's iconography are observed in its various forms, such as Jaganata in Odisha, Vitoba in Maharashtra, Srinathji in Rajasthan and Guruwayorapan in Kerala. The guidelines for the preparation of Krishna icons in design and architecture are described in the Sanskrit texts of the medieval era about Hindu temple arts such as Vayhanasa agam, Vishnu Dharmottar, Brihat Samhita and Agni Purana. Similarly, early medieval Tamil texts also contain guidelines for the sculpture of Krishna and Rukmini. Several statues made in accordance with these guidelines are in the collections of the Chennai Government Museum. This summary, based on literary details from Mahabharata, Kharivamsa, Bhagavat Purana and Vishnu Purana, is based on life and legends. Scenes from the narrative are set in ancient India, mainly in the present states of Uttar Pradesh, Bihar, Rajasthan, Haryana, Delhi and Gujarat. Legends of Krishna's life are called Krishna Haritas (IAST: Krishnakaritas). The birth of Nanda and Yashoda, pushing baby Krishna on a swing in Krishna Charitas, Krishna was born to Devaka and her husband, Vasudev of the Yadav clan in Mathura. Devaki's brother is a tyrant named Kamsa. At Devaki's wedding, according to Puranic legend, Garza tells fortune tellers that Devaki's child will kill him. Sometimes he is portrayed as akashwani made an announcement about Kamsas' death. Kamsa arranges to kill all of Devaki's children. When Krishna is born, Vasudeva secretly carries the baby Krishna through the Pituna and exchanges it. When Kamsa tries to kill the newborn, the exchanged child appears as the Hindu goddess Yogmaya, warning him that his death has arrived in his kingdom and then according to legends in the Puman. Krishna grows up with Nanda and his wife Yashoda near the modern Matura. The two brothers and sisters of Krishna also survive, namely Balarama and Subhadra, according to these legends. Krishna's birthday is celebrated as . Krishna plays the flute (a 15th century artwork) in his childhood and youth. Krishna's childhood and youth legends describe him as a cow shepherd, a mischievous boy whose antics earn him the nickname Mahan Chor (thief in oil) and a defender who steals people's hearts both in and in Vrindavan. The texts, for example, state that Krishna raises The Hill of Howardhana to protect the inhabitants of Vrindavan from devastating rains and floods. Other legends describe him as the charm and playful lover of the gopi (milkmaids) Vrindamana, especially Radhi. These metaphor-filled love stories are known as Rasa lila and were romanticized in the poetry of Jayadev, author of Geth Govind. They are also central to the development of Krishna Bhakti traditions by worshipping . Krishna's childhood illustrates the Hindu concept of lila, playing for pleasure and enjoyment, not for sport or gain. His interaction with the Gopi on the Dance of The Race or Rasa-Lila is an example. Krishna plays the flute, and the gopi immediately, from what they do, to the banks of the Yamuna River and join him in singing and dancing. Even those who physically could not be there join him through meditation. He is a spiritual entity and a love-eternal in existence, the gothic metaphorically represent the question of prakati and the fickle body. This lila is a constant theme in the legends of Krishna's childhood and youth. Even when he fights with a snake to protect others, he is described in Hindu texts as if he were playing a game. This quality of playfulness in Krishna is celebrated during festivals like Rasa-Lila and Janmashtami, where Hindus in some regions such as Maharashtra playfully imitate its legends, for example, by taking human gymnastic pyramids to break open handis (clay pots) hung high in the air to steal oil or buttermilk, spilling it across the group. 112: 253-261 Adult Krishna with his spouses Rukmini and Satyabhama and his Mount Garuda, Tamil Nadu, India, in the late 12-13th century, Krishna legends then describe his return to Matura. He overthrows and kills the tyrant king, his uncle Kamsu/Kansa, after he suppressed several attempts at kamsa. He restores Kamsa's father, Ugrasen, as King yadav, and becomes the leading prince at the court. In one version of Krishna's story, told by Shanta Rao, Krishna after Kamsa's death leads the Yadavs to the newly built town of . After that, the Pandas rise. Krishna befriended Arjuna and another Pandav The . Krishna plays a key role in Mahabharata. describes the eight wives of Krishna who appear in the sequence as (Rukmini, Satyabham, Jambawati, Kalindi, Mitravinda, Nagnaiti (also called Satya), Bhadra and Lakshman (also called Madra). who is devoted to him. In the Hindu traditions associated with Krishna, it is most often seen with Radha. All his wife and lover Radha are considered in the Hindu tradition of the goddess , wife of Vishnu. The Gopis is considered to be Lakshmi or Radhi. The Kurukshetra War and Bhagavad Gita Main articles: Kurukshetra Wars and Bhagavad Gita in the foreground, the iconographic symbol of Krishna with Arjuna during the Kurukshetra war - context for Bhagavad Gita. In the background is Vishvarup Krishna (space form) described in Bhagavad Gita. According to Mahabharata's epic poem, Krishna becomes Arjuna's chariot for the Kurukshetra war, but on the condition that he does not personally raise his arms. Upon arrival on the battlefield and seeing that his family is the enemy, his grandfather and his cousins, Arjuna is touched and says that his heart will not allow him to fight and kill others. He would have preferred to give up the kingdom and put his Gandhiv (Arjuna's bow). Krishna then advises him on the nature of life, ethics, and morality, when man faces a war between good and evil, the impermanence of matter, the good of the soul and good, the responsibilities and responsibilities, the nature of true peace and bliss, and various forms of to achieve this state of bliss and inner liberation. This conversation between Krishna and Arjuna is presented as a discourse called Bhagavad Gita. Death and Ascent Main article: Mausala Parva In Indian texts states that the legendary war of Kurukshetra leads to the death of all 100 sons of . After 's death, Krishna visits Gandhari to express his condolences when Gandhari and visited Kurukshtra, as stated in Stry Parva. Sensing that Krishna deliberately did not put an end to the war, in a fit of rage and sadness Gandhari said: You were indifferent to Kura and Pandama until they killed each other, so, Oh Govinda, you must be the killer of your own relatives! According to Mahabharata, a fight breaks out between the Yadavs at the festival, eventually killing each other. Krishna sleeping bug for deer, hunter named Hara shoots that would fatally injure him. Krishna forgives Hara and dies. The place of pilgrimage (Tirt) in Bhall in Gujarat marks the place where Krishna is believed to have died. It is also known as Dehotsarga, says Diana L. Ek, a term that literally means the place where Krishna surrendered her body. Bhagavata Purana in Book 11, Chapter 31, states that after his death Krishna returned to his transcendental abode directly because of his yogic concentration. Waiting gods such as Brahma and could not trace the way in which Krishna left his human incarnation and returned to his abode. Versions and interpretations of Krishna's iconography appear in many versions throughout India. For example (from left to right): Srinat, Jagannath, Vitoba. There are many versions of Krishna's life story, three of which are most studied: Harivamsa, Bhagavat Puran and Vishnu Purana. They share the main storyline, but vary greatly in their specifics, details and styles. The most original composition, Harivamsa, is told in a realistic style that describes Krishna's life as a poor shepherd, but weaves in poetic and tangible fantasy. It ends on a triumphant note, not with Krishna's death. Distinguished by some details, Vishnu Purana's fifth book moves away from Harivams realism and embeds Krishna in mystical terms and eulogies. Vishnu Purana's manuscripts exist in many versions. The tenth and eleventh books of Bhagavata Purana are widely considered a poetic masterpiece full of imagination and metaphors, and have nothing to do with the realism of pastoral life found in Harivams. Krishna life is presented as a cosmic play (lila), where his youth is established as princely life with his adoptive father Nanda portrayed as a king. In Harivams, Krishna's life is closer to human life, but it is a symbolic universe in Bhagavat Purana, where Krishna is within the universe and beyond, like the universe itself, always. Bhagavat Puran manuscripts also exist in many versions, in many Indian languages. is considered the embodiment of Krishna in Gaudia Vaishnawim and the ISKCON community. Suggested Dating See also: Vedic-Puranic chronology and the 14th century fresco of Krishna in Udaipur, Rajasthan Krishna's date of birth is celebrated every year as Janmashtami. According to Guy Beck, most scholars of Hinduism and Indian history recognize the historicality of Krishna, that he was a real man, whether human or divine, who lived on Indian soil at least 1000 BC and interacted with many other historical people in cycles of epic and puranic stories. However, Beck also notes that there is a huge amount of and discrepancies related to the chronology of Krishna's life depicted in the Sanskrit canon. Lanwanya Wemsani claims that Krishna can be concluded that he lived between 3227 BC - 3102 BC from Puran. A number of scientists, such as A.K. Bansal, B.V. Roman, consider the year of the birth of Krishna 3228 BC. An article presented at a conference in 2004 by a group of archaeologists, religious scholars and astronomers from the Somnath Trust of Gujarat, which was organized in Prabhas Patan, the presumed place where Krishna spent her final moments, captures the death of Sri Krishna on February 18, 3102 BC at the age of 125 years and 7 months. (Note 2) In contrast, according to mythology in the Jain tradition, Krishna was a cousin of Neminata. Neminata is believed to have been born 84,000 years before the 9th century BC Parshwanata, the twenty-third Tirthankar. Philosophy and Theology Wide range of theological and philosophical ideas is presented through Krishna in Hindu texts. Romanuja, a Hindu theologian whose work influenced the Bhakti movement, presented it from the point of view of skilled monism (). , the Hindu philosopher whose work led to the creation of the Haridas sect, introduced Krishna within the framework of dualism (Dwight). , a saint at Gaudia Vaishnava School, described Krishna's theology from the perspective of Bhakti Yoga and Achinthia Bhead Abhed. Krishna's theology is represented in pure monism (advaita called shudddhadvaita) by Wallabha Acharya, who was the founder of the Pasht sect of Vaishnavism. Madhusudana Saraswati, an Indian philosopher, presented Krishna's theology within the framework of non-dualism-monism (Advait Vedanta), while Adi Shankara, who is credited with uniting and establishing the basic currents of thought in Hinduism, . Bhagavata Purana, a popular text about Krishna who is considered as the Holy Scripture in Assam, synthesizes the frames of Advaita, Samkhya and Yoga for Krishna, but which go through Krishna's loving devotion. Bryant describes the synthesis of ideas in Bhagavat Purana as, The Philosophy of Bhagavat is a mixture of Vedanta terminology, Samhyan metaphysics and devoted yoga praxia. (...) The tenth book promotes Krishna as the highest absolute personal aspect of God - the personality behind the term Ishwara and the ultimate aspect of Brahman.- Edwin Bryant, Krishna: Source, while Sheridan and Pinterchman both confirm Bryant's point of view, the latter adds that the vedantic opinion emphasized in Bhagavat has no ambivalent relationship with difference. In the usual non-binary Vedanta the whole reality is interconnected and one, Bhagavata that reality is interconnected and plural. In various theologies and philosophies, the general theme presents Krishna as the essence and symbol of divine love, with human life and love as a reflection of the divine. Long and loving legends about Krishna and Gopi, his playful antics in the child, as well as his later dialogues with other characters are philosophically seen as metaphors of human longing for the divine and meaning, as well as a game between universals and the human soul. Lila Krishna is the theology of a love game. According to John Collier, love is not just a means of salvation, it is the higher life. Human love is God's love. Other texts, which include Krishna, such as Bhagavad Gita, have attracted numerous bhas (comments) in Hindu traditions. Although he is only part of the Hindu epic Mahabharata, he functions as an independent spiritual guide. He allegorically raises through Krishna and Arjuna the ethical and moral dilemmas of human life, and then presents a range of answers, weighing ideological questions about human freedoms, choice and responsibility to himself and to others. This dialogue of Krishna attracted many interpretations, from the metaphor of inner human struggle, teaching nonviolence, to the metaphor of external human struggle, teaching the rejection of silence to persecution. [177] [178] [179] Influence Vaishnavism Main article: Vaishnavism Part of a series onVaishnavism Supreme deity Vishnu (Narayana) / Krishna / Rama / Important deities Dashavatara Parasurama Rama Balarama Krishna Buddha Other Avatars Nara-Narayana Balarama Consorts Lakshmi Bhūmi Radha Rukmini Alamelu Nila Related Garuda Holy scriptures Agamas Brahma Sutras Bhagavad Gita Mahabharata Harivamsa Divya Prabandha Puranas Vishnu Bhagavata Naradiya Garuda Padma Agni Sampradayas Sri (Vishishtadvaita) Brahma (Dvaita, Acintyabhedabheda) Rudra () Kumara (Dvaitadvaita) Teachers–acharyas Nimbarka Madhva Vishnuswami Chaitanya Jiva Goswami Harivansh Related traditions Bhagavatism Thenkalais Vadakalais Munitraya Varkari Sahajiya Ekasarana Gaudiya ISKCON Radha-vallabha Ramanandi Kapadi Balmiki Dadu panth Pranami Hinduism portalvte The worship of Krishna is part of Vaishnavism , the main traditions in Hinduism. Krishna is considered a complete avatar of Vishnu, or with Vishnu himself. However, the exact between Krishna and Vishnu is complex and diverse, with Krishna sometimes considered an independent deity and supreme. Vaishnavas accept many incarnations of Vishnu, but Krishna is especially important. Their theology tends to focus either on Vishnu or avatars such as Krishna as supreme. The terms Krishnaism and Vishnuism are sometimes used to distinguish between the two, primarily implying that Krishna is a transcendental Higher Genesis. All Vaishnawa traditions recognize Krishna as Vishnu's eighth avatar; others identify Krishna with Vishnu, while traditions such as Gaudia Vaishnavism, Wallaha Sampradaya and consider Krishna Swayam Bhagavan to be the original form of the Lord or the same as Brahman's concept of Hinduism. Gitagovind Jayadeva considers Krishna the supreme ruler, while the ten incarnations are his forms. Swaminarayan, the founder of Swaminarayan Sampraiday, also worshipped Krishna as a god. Great Krishnaism corresponds to the second and dominant phase of Vaishnavism, which revolves around the cults of Vasudev, Krishna and Gopala of the late . Today, faith has a significant number of followers outside india. The early traditions of the Deity Krishna-Vasudeva (Krishna Vashudeva Krishna, son of Vasudeva Anakadudubhi) have historically been one of the earliest forms of worship of Krishnaism and Vaishnaviism. It is believed that this is a significant tradition of the early history of the Krishna religion in antiquity. After that, various similar traditions were merged. These include ancient Bhagavatism, the cult of Gopal, Krishna Govinda (cow-find Krishna), Balakrishna (Krishna's child) and Krishna Gopivalabha (Krishna lover). According to Andre Couture, Harivams contributed to the synthesis of different characters as aspects of Krishna. 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The use of the term bhakti, meaning devotion, is not limited to any one deity. Nevertheless, Krishna is an important and popular area of the tradition of devotion in Hinduism, especially among the Vaishnawa sects. The devoted Krishna adhere to the concept of laila, which means divine play as the central principle of the universe. It is a form of bhakti yoga, one of three types of yoga discussed by Krishna in Bhagavad Gita. The Indian subcontinent of the Bhakti Movement dedicated to Krishna became prominent in southern India in the 7th and 9th centuries AD. The main collection of their works is Divya Prabandham. Alvar Andal's popular collection of songs, Tiruppawai, in which she sees herself as a gopi, is the most famous of the oldest works in this genre. The movement originated in southern India during 7 AD, extending north from Tamil Nadu through Karnataka and Maharashtra; by the 15th century it was founded in Bengal and northern India. Bhakti's early pioneers include Nimbarku (12th or 13th century AD), but most of them appeared later, including Wallabhachary (15th century AD) and (Lord Sri Chaitanya Mahaprabhu. , Janabai, Egnath and Tukara contributed to the worship of Viphobe, krishna's local form, from the early 13th century to the end of the 18th century. Prior to the Varkari tradition, Krishna's devotion became well established in Maharashtra due to the rise of Mahanubhava Sampradaya, founded by Sarvadzh Chakradhara. In southern India, Purandar Das and Kanakadas Karnataka composed songs dedicated to the image of Krishna Udupi. of Gaudia Vaishnavism compiled a comprehensive summary of the bhakti called Bhakti-rasamrita-sindhu. In southern India, Acharya Sri Sampradaya reverently wrote about Krishna in most of his works, including Tiruppawai Andala and Gopal Wimshaati Vedanta Desika. Tamil Nadu, Karnataka, Andhra Pradesh and Kerala have many large Krishna temples, and Janmashtami is one of the most celebrated festivals in southern India. Outside Asia, Krishna (left) with Radha at Bhaktidanta Manor, Watford, England By 1965, the Krishna Bhakti movement spread beyond India after Bhaktidanta Swami Prabhupada (directed by his guru Bhaktisiddhanta Saraswati Takura) set off from his homeland to West Bengal in New York. A year later, in 1966, with many followers, he was able to form the International Krishna Consciousness Society (ISKCON), popularly known as the Krishna Movement. The purpose of this movement was to write about Krishna in English and to share Gaudia Vaishnawa's philosophy with people in the Western world, spreading the teachings of Saint Chaitanya Mahaprabhu. In Chaitany Mahaprabhu's biographies, the he received when he was given a dix or initiation into Gaia was a verse of six words by Kali-Santarana Upanishad, namely, Hare Krishna Krishna, Krishna Krishna Hare; Hare Rama Hara Rama, Rama Rama Hare. In Gaudia's tradition, it is a maha mantra, or great mantra, about Krishna bhakti. His singing was known as Hari-nama Sankirtana. The Mach mantra caught the attention of George Harrison and John Lennon of The Beatles, and Harrison created a recording of the mantra in 1969 by devotees from London's Radha Krishna Temple. The song Hare Krishna Mantra reached the top twenty in the British music charts, and was successful in West Germany and Czechoslovakia. Thus, Upanishad's mantra helped bring to the West the ideas of Bhaktidanta and ISKCON about Krishna. ISCKON has built many Krishna temples in the West as well as in other places such as South Africa. Krishna raises the Mount Howardhan in southeast Asia, a 7th century work of art from Da Nang, Vietnam, archaeological excavations, Krishna is in the history and art of southeast Asia, but to a much lesser extent than Shiva, Durga, Nandy, Agasthia and Buddha. In the temples Archaeological monuments in the hilly volcanic Java, Indonesia, temple reliefs do not depict his pastoral life or his role as an erotic lover, nor do historical Javanese Hindu texts. Rather, his childhood or the life of the king and companion of Arjuna were more supportive. Krishna's most elaborate temple art is in a series of reliefs in the Hindu temple complex of Prambanan near Jogyakarta. They date back to the 9th century AD, along with the reliefs of the Hindu god Rama in East Java, before Islam replaced Buddhism and Hinduism on the island. In the medieval art of Vietnam and Cambodia there is Krishna. The earliest surviving sculptures and reliefs date back to the 6th and 7th centuries, and include the iconography of Vaishnaviism. According to John Guy, curator and director of Southeast Asian art at the Metropolitan Museum of Art, the art of Krishna Hranthana from 6/7th century Vietnam in Danang and 7th-century Cambodia in Phnom Da Cave in Angkor Borey are among the most challenging in this era. Krishna's iconography was also found in Thailand, along with the iconography of Suria and Vishnu. For example, a large number of sculptures and icons were found on Si Thep and Klangnai sites in the Phetchabun region of northern Thailand. They date back to around the 7th and 8th century, both from Funan and zhengla periods of archaeological sites. The performing arts of Krishna Legends in Bhagavat Punan inspired many performance artists such as Kathak, Kuchipudi (left) and Odisi. The Race of Lila, where Krishna plays with the Gopi in the Dance Style of Manipuri (right). The Indian Theatre of Dance and Music has its origins and technique in the ancient texts of Sama Veda and Nathyasstra. The accepted stories and numerous choreographic themes are inspired by mythologies and legends in Hindu texts, including Krishna-related literature such as Harivamsa and Bhagavat Purana. Krishna's stories played a key role in the history of Indian theatre, music and dance, especially thanks to the tradition of Rasaleela. These are dramatic events of Krishna's childhood, youth and adult life. One common scene involves Krishna playing the flute in Rasa Lila, only to be heard by certain gopi (cowheard maidens), who theologically must represent the divine call only heard by certain enlightened beings. Some of the text's legends inspired secondary theatrical literature, such as the erotica in Gita Govinde. Krishna-related literature, such as Bhagavata Purana, has a metaphysical meaning for performances and treats them as a religious ritual, infusing everyday life into the spiritual thus representing a good, honest, happy life. Similarly, the performances, inspired by Krishna, are aimed at purifying the hearts of faithful actors and listeners. Singing, dancing and performing any part of Krishna Lila is an act of memorizing the dharma in the text, as a form of a pair of bhakti (supreme devotion). To remember Krishna at any time and in any art, the text argues, is to worship the good and the divine. Classical dance styles such as Kathak, Odisy, Manipuri, Kuchipudi and Bharatanatyam are known for their Krishna-related performances. Kristnattam (Krishnattam) originates from the legends of Krishna and is associated with another major classical Indian dance form called Kathakali. Bryant sums up the influence of Krishna's stories in Bhagavat Purana: It inspired more derivative literature, poetry, drama, dance, theatre and art than any other text in the history of Sanskrit literature except Ramayana. In the media Krishna has many aspects of his personality, and numerous TV shows and films, over the years, have tried to capture its essence. A number of essay actors also play Lord Krishna. Television series, played by the channel Country Mahabharat (1988 TV series) Nitish Bharadwaj (232) DD National India Keval Shah Bharat Ek Hodge Salim Ghrai Krishna (1993 TV series) Sarwadaman D. Banerjee 233 Swwapnil Joshi Ashok Kumar Balakrishnan Jai Hanuman (1997 TV series) Ravi Kishan DD Metro Mahabharat Katya Rishabh Shukla DD National Ek Aur Mahabharat Suraj Chaddha See TV (2001 TV series) Rahul Bhat Sahara One Maharathi (2002) Siraj Mustafa Khan ND National Jai Sri Krishna (2008 Serial) Megan Jadhav Colors TV Driti Bhatia Dwarkadheesh Bhagwaan Sri Krishn Vishnal Carval NDTV Imagine Mahabharatham Amit Bhargav Sun TV Mahabharat (2013 TV Mahabharat) Saurabh Raj Jain Mahadev life OK Dharmakshetra Gaurav Ghatnekar Epic Suryaputra Carn Saurabha Pandaya 236 Sony TV Gagan Malik Kandala Kanhaya Siddharth Arora Sony SAB Bhakter Bhogobaan Sri Krishna Manoj Oyha Star Jaalsha Paramavatar Sri Krishna Radha Krishna Sumedh Mudgalkar (Bharat Himanshu soni) – Karn Sangini Anant Joshi Star Plus Srimad Bhag Sri Krishna Janma Nelkant Mandakini Draupadi (1931) N. T. Rama Rao Bishma (film 1962) Harinat Sri Krishnarjuna Yuddham N. T. Rama Rao Carnan Babruwahana (film 1964) Canta Rao PandawasAm V. T. Rama Rao Mahabharat (film 1965) Abhi Bhattacharya Sri Krishna Pandawayam N. T. Rama Rao Sri Krishnawatam Sri Krishnayam Vijayam Sri Krishnanyama Sri Krishnanyana Yuddham Kannan Cannan Canna Daan Vira Sur Carna Babruwahana (film 1977) Babu Mahabharata (1989 film) Bruce Myers Nana Patekar (based on Krishna character) OMG - My God! Akshay Kumar Mahabharat Aur Barbarek Nitish Bharadwaj Mahabharat (film 2013) Shartugan Sinha (voice) Kurukshetra (film 2019) W. Ravichandran Krishna outside hinduism Radha-Krishna Jainism Tradition jainism lists 63 Kalakakurunya or notable figures, which, among other things, includes twenty-four Tirtankars (spiritual teachers) and nine sets of triads. One such triad is Krishna as Vasudeva, Balarama as Baladeva, and Jarasanda as Prati-Vasudeva. At every age of the Yai cyclical time Vasudeva is born with an older brother by the origin of Baladev. Between the triads, Baladeva defends the principle of nonviolence, the central idea of Jainism. The villain is Prati-vasudeva, who is trying to destroy the world. To save the world, Vasudeva-Krishna must renounce the principle of nonviolence and kill Prati-Vasudev. Stories of these triads can be found in Theriwams Purana (8th century AD) Ginasena (not to be confused with its namesake, addition to Mahabharata) and Trishashti-shalakupurus-charm Gemahndra. The story of Krishna's life in the Puritans of Jainism follows the same general outline as in Hindu texts, but in detail they are very different: they include Jain Thirtankaras as characters in history, and are generally polemically critical of Krishna, unlike the versions found in Mahabharata, Bhagavat Purana and Vish Purana. For example, Krishna loses battles in Jain's versions, and his gopis and his Yadav clan are killed in a fire created by an ascetic named Dzeipayana. Similarly, after the death of the arrow hunter Hara, Jaina's texts state that Krishna goes to the third hell in Jain's cosmology, while his brother is said to be sent to the sixth heaven. Vimalasuri is considered to be the author of the Jain version of Harivams Puran, but no manuscripts have been found to support this. It is likely that later Jain scholars, probably 8th-century Ginasen, wrote the full version of Krishna's legends in the Jain tradition and attributed it to the ancient Vimalasuri. Partial and old versions of Krishna history are available in Jain literature, for example, in Thetagat Dasao tradition of Svetambara Agama. In other texts, Jaina Krishna is considered to be the cousin of the twenty-second tyrant, the Neminata. The Jain texts state that Neminata taught Krishna all the wisdom he later gave to Arjuna in Bhagavad Gita. According to Jeffrey D. Long, a professor of religion known for his publications on Jainism, this connection between Krishna and Neminata was a historical reason for the Jains to accept, read and quote Bhagavad Gita as a spiritually important text, to celebrate the holidays associated with Krishna, and with Hindus as spiritual cousins. Buddhism Image of Krishna playing the flute in a temple built in 752 AD on the orders of Emperor Shomu, the Temple of Todai-ji, the Great Hall of Buddha in Nara, Japan The history of Krishna takes place in Jataki's tales in Buddhism. Vidhurapanditita Jataka mentions Madhura (Sanskrit: Matura), Gata Jataka mentions Kamsa, Devagabba (Sk: Devaki), Upasagara or Vasudeva, Gowaddkhana (SK: Howardhanu), Baladeva (Balarama), Kanhu or Kesawa (Sk: Krisna, Keshava). Like the Jain legends of Krishna, Buddhist versions, such as the Gata Jatak version, follow the general contour of history, but differ from the Hindu versions. For example, a Buddhist legend describes that Devagabbha (Devaki) was isolated in a palace built on a pole after she was born, so that no future husband could reach her. Krishna's father is also described as a powerful king, but who meets Devagabbha anyway, and to whom Kamsa gives his sister Devagabbha married. Krishna's brothers and sisters are not killed by Kamsa, although he is trying. In the Buddhist version of the legend, all Krishna brothers and sisters grow to maturity. Krishna and his siblings become Dvorawati. The interaction between Arjuna and Krishna is not present in Jataki's version. A new legend is included, in which Krishna mourns uncontrollable grief when his son dies, and Gatapanditita simulizes madness to teach Krishna a lesson. Jatak's tale also includes internecine destruction among his siblings after they all get drunk. Krishna also dies in a Buddhist legend at the hands of a hunter named Hara, but for now he goes to the border town. Taking Krishna for a pig, Hara throws a spear that fatally pierces his legs, causing Krishna great pain, and then his death. At the end of this discourse of Gata-Jatak, The Buddhist text states that Sariputta, one of Buddha's revered disciples in the Buddhist tradition, was embodied as Krishna in his previous life to learn lessons about the grief of Buddha in his previous rebirth: Then he (The Master) declared the Truth, and defined the Birth: At that time Ananda was Ronia , Sariputta was Vasudeva (Krishna), according to the followers of the Buddha. - Jataka Tale No. 454, Translator: W. H. D. Ruse 253 While the Buddhist texts jataka co-opt Krishna-Vasudev and make him a disciple of Buddha in his previous life, Hindu texts co-opt Buddha and make him an avatar of Vishnu. Krishna's Divine Boy as the embodiment of wisdom and a sweet joker is part of the pantheon of gods in Japanese Buddhism. Other Krishna babies with Mother Yashod Krishna are mentioned as Krishna Avtar in Chaubis Avtar, composition in Dasam Granth traditionally and historically Guru Gobind Singh. The Baha'is believe that Krishna was the manifestation of God, or one of the prophets who gradually revealed the Word of God to a gradually maturing humanity. Thus, Krishna shares a sublime station with Abraham, Moses, zoroaster, Buddha, Muhammad, Jesus, Bab and the founder of the Baha'i faith, Baha'ulloh. Ahmadiyya, an Islamic movement of the 20th century, considers Krishna one of its ancient prophets. Ghulam Ahmad stated that he himself was a prophet in the likeness of prophets such as Krishna, Jesus, and Muhammad, who came to earth as a revival of the religion and morality of the latter days. Krishna worship or veneration has been accepted by several new religious movements since the 19th century, and he is sometimes a member of the eclectic pantheon in the occult texts, along with Greek, Buddhist, biblical and even historical figures. For example, Eduard Shure, an influential figure in long-standing philosophy and occult movements, considered Krishna the Great Initiate, while the feosophers consider Krishna the embodiment of Maitreya (one of the Lords of Ancient Wisdom), the most important spiritual teacher for humanity along with Buddha. Krishna was canonized by Alistair Crowley and recognized as the Saint of Ekclesia Gnostic Catholic in the Gnostic Mass of Ordo Temple Orientis. Notes: Regional texts differ in the identity of Krishna's wife (spouse), some present her as Rukmini, some as Radha, some as Swaminiji, some add all the gopi, and some identify all as different aspects or manifestation of Devi Lakshmi. Scholars such as Ludo Roche and Khazra argue that Purans are not a reliable source of Indian history because the content in it is about kings, different nations, sages and kingdoms very inconsistent in manuscripts. They will say that these stories are probably based in part on real events, partly on hagiography and partly decorated with expansive imagination. Dimmitt and van Buitenen put it hard to determine when, where, why, and by whom the pumanas were written, and they grew up on numerous accreties in successive historical epochs where people added or changed the text at random. Their reliability also suffered from the way the surviving manuscripts were copied over the centuries. Freedoms in Puman's transmission were normal, and those who copied old manuscripts replaced words, or added new content. See also Jai Sri Krishna - the expression of Hindi, glorifying Krishna, and also used to greet each other's Links of quotes - b Bryant 2007, p. 114. and B. Klostermeier (1997). Lectures by Charles strong Trust, 1972-1984. Crotty, Robert B. Brill Academic Pub. page 109. ISBN 978-90-04-07863-5. (...) After achieving the glory of the eternal, he took his real nature like Brahman. The most important among Visnu avatars is undoubtedly Krsna, black, also called Syama. For his believers, he is not an avatar in the usual sense, but Swayam Bhagavan, the Lord himself. 1972, page 124 harvnb error: no goal: CITEREFRaychaudhuri1972 (help) - . ACK Private Limited. ISBN 81-8482-340-1. Narawane, Viswanat S. (1987). Satellite of Indian mythology: Hindu, Buddhist and Jaina. Thinker library, Technical Publishing House. Sinha, Purnendu Narayana (1950). Exploring Bhagavat Purana: Or, Esoteric Hinduism. The Library of Alexandria. ISBN 978-1-4655-2506-2. a b John Stratton Hawley, Donna Marie Wolfe (1982). Divine Spouse: Radha and the Goddess of India. Motilal Banarsidas Publisher. page 12. ISBN 978-0-89581-102-8. b c Bryant 2007, page 443. Kṛṣṇa. 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The citation of the journal requires journal (reference) and b Mahoney, W. K. (1987). Perspectives about the different personalities of Krsna. History of religions. 26 (3): 333–335. doi:10.1086/463085. JSTOR 1062381.CS1 maint: ref'harv (link), Citation: Krsna various appearances as a divine hero, alluring god child, space prankster, perfect lover, and universal higher being (...). Knott 2000, page 15, 36, 56 harvnb error: several goals (2×): CITEREFKnott2000 (help) - b Hein, Norvin (1986). The Revolution in Krishnaism: The Cult of Gopla. History of religions. 25 (4): 296–317. doi:10.1086/463051. JSTOR 1062622. a b Ravi Gupta and Kenneth Valpi (2013), Bhagavata Purana, Columbia University Press, ISBN 978-023114990, pages 185-200 - b Bryant 2007, page 118. a b ML Varadpande (1987), History of Indian Theatre, Volume 1, Abhinav, ISBN 978-8170172215, pages 98-99 and J. Gordon Melton (2011). Religious holidays: Encyclopedia of holidays, festivals, solemn commemorations and spiritual remembrances. ABC-CLIO. ISBN 978-1-59884-205-0. Cynthia Packer (2010). The Art of Loving Krishna: Ornament and Devotion. Indiana University Press. 5, 70-71, 181-187. ISBN 978-0-253-22198-8. Bryant 2007, page 3. Lavanya Vemsani (2016). Krishna in history, thought and culture. ABC-CLIO. 112-113. ISBN 978-1-61069-211-3. Selingut, Charles (1996). Charisma and religious innovation: Prabhupada and the founding of ISKCON. ISKCON Communications Journal. 4 (2). Archive from the original of July 10, 2012.CS1 maint: ref'harv (link) - b - Monier Williams Sanskrit English Dictionary (2008 revision) Apte Sanskrit-English Dictionary Bryant 2007, p. 382 - Monier Monier Williams, Go-vinda, Sanskrit English Dictionary and Ethythology, Oxford University Publishing House, page 336, 3rd column - Bryant 2007, page 17 - Hiltebeitel, Alf (2001). Rethinking Mahabharata: a reader's guide to the upbringing of the dharma king. Chicago: University of Chicago Press. 251-53, 256, 259. ISBN 978-0-226-34054- 8. B. M. Misra (June 18, 2007). Orissa: Sri Krishna Jagannath: Parva Mushali from Sarala Mahabharata. Oxford University Publishing House, USA. ISBN 978-0-19-514891-6. Bryant 2007, page 139. For the historic Jagannath Temple in Ranchi, Jharkhand see: Francis Bradley Bradley-Birt (1989). Chota Nagpur, a little-known province of the Empire. Asian Educational Services (Orig: 1903). 61-64. ISBN 978-81-206-1287-7. a b c d e Flood, Gavin D. (1996). An introduction to Hinduism. Cambridge University Press. 119-120. ISBN 978-0-521-43878-0. Singh, Upinder (2008). History of ancient and early medieval India: from the Stone Age to the 12th century. Pearson Education India. 436-438. ISBN 978-81-317-1120-0. Osmund Bopearachchi, Appearance of Vishnu and Siva Images in India: Numismatic and Sculptural Evidence, 2016. Srinivasan, Doris (1997). Many heads, arms and eyes: The origin, meaning and form of diversity in Indian art. Brill. page 215. ISBN 978-90-04-10758-8. a b c d e Osmund Bopearachchi (2016). The appearance of images of Vishnu and Siva in India: numismatic and sculptural evidence. Oduine, Remy and Paul Bernard, Tresor de Monne Indien and Indo-Greeks d'Ao Hanum (Afghanistan). II. Les monnaies indo-Greeks . Revue numismatique 6, No 16 (1974), p. 6-41 (French). - Nilakant Purushottam Joshi, iconography of Balarama, Abhinav Publications, 1979, page 22, b c F. R. Alchin; George Erdosi (1995). Archaeology of early historical south Asia: The emergence of cities and states. Cambridge University Press. 309-310. ISBN 978-0-521-37695-2. L. A. Waddell (1914), Besnagar Pillar Inscription B Re-interpreted, Journal of the Royal Asian Society of Great Britain and Ireland, Cambridge University Press, p. 1031-1037 - Richard Salomon (1998). Indian epigraphy: A guide to the study of inscriptions in Prakrite and other Indo-Arian languages. Oxford University Press. 265-267. ISBN 978-0-19-535666-3. Benjamin Preciado-Solas (1984). The cycle of Krishna in Purana: themes and motifs in the heroic saga. Mothylal Banarsidas. 34. ISBN 978-0-89581-226-1. M D 1967. John Irwin 1974, page 169-176 with Figure 2 and 3. - Susan v Mishra and Himansu P Ray 2017, page 5. Storm Crash (2016). India: Ancient Past: History of the Indian subcontinent from C. 7000 BC to AD 1200. Routledge. 165-167. ISBN 978-1-317-23673-3. Srinivasan, Doris (1997). Many heads, arms and eyes: The origin, meaning and form of diversity in Indian art. Brill. page 215. ISBN 978-90-04-10758-8. a b c d Bhattacharya, Sunil Kumar (1996). Krishna is a cult in Indian art. M.D. Publications Pvt. Ltd. p. 27. ISBN 978- 81-7533-001-6. Richard Salomon (1998). Indian epigraphy: A guide to the study of inscriptions in Sanskrit, Prakrite and other Indo-Aryan languages. Oxford University Press. 86-87. ISBN 978-0-19-509984-3. Manohar Laxman Varadpande (1982). Krishna Theatre in India. Abhinav Publications. 6-7. ISBN 978-81-7017-151-5. Barnett, Lionel David (1922). Hindu gods and heroes: research into the 's religion. J. Murray. p.93. Puri, B.N. (1968). India in the time of Patanjali. Bhartiya Vidya Bhavan.Page 51: Rajuwula coins were recovered from Sultanpur district... Brahmi's inscription on the Mora stone slab, which is currently located in the Mathura Museum, Doris Srinivasan (1997). Many heads, arms and eyes: The origin, meaning and form of diversity in Indian art. BRILL Academic. 214-215 with footnotes. ISBN 90-04-10758-4. Jason Neelis (2010). Early Buddhist networks of transmission and trade: mobility and exchange inside and outside the northwestern border areas of south Asia. BRILL Academic. 271-272. ISBN 978-90-04-18159-5. Wendy Doniger (2008). Briton: Mahabharata. Encyclopedia. Encyclopedia Britannica Online. Received on October 13, 2008. Maurice Winternitz (1981), History of Indian Literature, Volume 1, Delhi, Motilal Banarsidass, ISBN 978-0836408010, pages 426-431 - a b John Stratton Hawley (2014). Krishna, a thief in oil. Princeton University Press. 3-8. ISBN 978-1-4008-5540-7. Natubhai Shah 2004, page 23. a b Max Muller, Chandonya Upanishad 3.16-3.17, Upanishad, Part I, Oxford University Publishing House, pages 50-53 with footnotes - Edwin Bryant and Maria Extrand (2004), Krishna Movement, Columbia University Press, ISBN 978-0231122566, pages 33-34 with Note 3 - Sandil Bhakti Sutra SS Rishi (translator), Sree Gaudia Math (Madras) - WG Archer (2004), Krishna's Love in Indian Painting and Poetry, Dover, ISBN 978- 0486433714, page 5 and b Bryant 2007 , 4 - Sunil Kumar Bhattacharya Krishna-cult in Indian art. 1996 M. D. Publishing Pvt. ISBN 81-7533-001-5 p.128: Sata-Patha-brahman and Aitarei-Aranja, citing the first chapter. Archived on February 17, 2012 in Wayback Machine. IV. 3. 98, Vasudevarrjunabhyam vun. See Bhandarkar, Vaishnavism and ziwizm, page 3 and J.R.A.S. 1910, page 168. Setra 95, just above, seems to indicate the bhakti, faith or devotion felt for this Vesudeva. Sunil Kumar Bhattacharya Krishna-cult in Indian art. 1996 M. D. Publications Pvt. Ltd. ISBN 81-7533-001-5 p.1 and b c Bryant 2007, p. 5. Bryant 2007, 5-6. b Bryant 2007, page 6. Gemakandra Abhidhanacintamani, ed. Bochtlingk and Rien, page 128, and translated by Barnett Antagada Dasao, 13-15 and 67-82. Bryant 2007, page 5, Gopala, Madan (1990). K.S. Gautam (India for centuries. ISBN 978-0-521-43878-0. Elkman, SM; Goswami, J. (1986). Tattvasandarbha Iva Goswamin: Exploring the philosophical and sectarian development of the Gaudia Weisnava movement. Mothylal Banarsidas. Roche 1986, page 18, 49-53, 245-249. Gregory Bailey (2003). Arvind Sharma (University of South Carolina Press. 141-142). ISBN 978-1-57003-449-7. Barbara Holdreg (2015), Bhakti and incarnation, Routledge, ISBN 978-0415670708, page 109-110 - Richard Thompson (2007), Cosmology Bhagavat Pulana Mysteries of the Sacred Universe, Motilal Banarsidass, ISBN 978-8120819191 - b Bryant 2007, p. 1122. Matchett 2001, page 127-137. T. Richard Staunton (1993). Hindu art. Harvard University Press. 133-134. ISBN 978-0-674-39189-5. Guy, John (April 7, 2014). Lost Kingdoms: Hindu-Buddhist sculpture of early southeast Asia. Metropolitan Museum of Art. 222-223. ISBN 978-1-58839-524-5. Cooler, Richard M. (1978). Sculpture, kingship and triad Phnom da. Artibus Asia. 40 (1): 29–40. doi:10.2307/3249812. JSTOR 3249812.; Bertrand Porte (2006), Statue of De Krishna Howardhan du Phnom da Du Museum national Phnom Penh. UDAYA, Khmer magazine, Volume 7, pages 199-205 - Viswanata, Chakravarty Takura (2011). Sararta Darcy (Bhanu Swami - Sri Vaikunta Enterprises. p. 790. ISBN 978-81-89564-13-1. Encyclopedia of Americana. Grohler. 1988. page 589. ISBN 978-0-7172-0119-8. Benton, William (1974). The new encyclopedia Britannica. Encyclopedia Britannica. page 885. ISBN 978-0-85229-290-7. Harle, J. C. (1994). The art and architecture of the Indian subcontinent. New Haven, Conn.: Yale University Press Office. page 410. ISBN 978-0-300-06217-5. figure 327. Manaku, Radhi's envoy, describes Krishna standing with cow girls, gopi from Basokhli. Diana L. Ek Banaras, City of Light. Columbia University Press. 66-67. ISBN 978-0-231-11447-9. Ariel Glucklich (2008). Steps Vishnu: Hindu culture in historical perspective. Oxford University Press. page 106. ISBN 978-0-19-971825-2. T. A. Gopinatha Rao (1993). Elements of . Mothylal Banarsidas. 210-212. ISBN 978-81-208- 0878-2. Dale Hoiberg; Ramchandani, Indu (2000). British British students. Popular Prakashan. page 251. ISBN 978-0-85229-760-5. Satsurupa dasa Goswami (1998). The qualities of Sri Krsna. GNPress. 152 pages. ISBN 978-0-911233-64-3.CS1 maint: ref'harv (link) - Stuart Carey Welch (1985). India: Art and Culture, 1300-1900. Metropolitan Museum of Art. page 58. ISBN 978- 0-03-006114-1. b Viphobe is seen not only as a form of Krishna. It is also believed to be from Vishnu, Shiva and Gautam Buddha in accordance with different traditions. See: Kelkar, Ashok R. (2001) Sri-Wittal: Ek Mahasamanwai (Marathi) R.K. Dhere. Encyclopedia of Indian literature. 5. Sahithya Academy. page 4179. ISBN 9788126012213. Received on September 20, 2008. and Mokasi, Digambar Balkrishna; Engblom, Philip K. (1987). Palhi: Pilgrimage to Pandharpur - translated from The Book of Marathi Palahi by Philip K. Engblom. Albany: New York State University Press. page 35. ISBN 978-0-88706-461-6. Trina Lyons (2004). Nathadwara Artists: The Practice of Painting in Rajasthan. Indiana University Press. 16-22. ISBN 978-0-253-34417-5. Kunisser Ramakrishnier Vaidyanathan (1992). Sri Krishna, Lord Guruvayura. Bharatiya Vidya Bhavan. 2-5. T. A. Gopinatha Rao (1993). Elements of Hindu iconography. Mothylal Banarsidas. 201-204. ISBN 978-81-208-0878-2. T. A. Gopinatha Rao (1993). Elements of Hindu iconography. Mothylal Banarsidas. 204-208. ISBN 978-81-208-0878-2. Matchett 2001, page 145. Saradasa's poems. Abhinav publications. 1999. ISBN 9788170173694. Yashoda and Krishna. Metmuseum.org october 10, 2011. Archive from the original on October 13, 2008. Received on October 23, 2011. Sangi, Ashwin (2012). Krishna's key. Chennai: Westland. p. Key7. ISBN 9789381626689. Received on June 9, 2016. Lok Nath Sony (2000). Cattle and stick: Raut Chhattisgarh's ethnographic profile. Anthropological Survey of India, Government of India, Ministry of Tourism and Culture, Ministry of Culture, Delhi: Anthropological Survey of India, Government of India, Ministry of Tourism and Culture, Ministry of Culture, 2000 Original from the University of Michigan. page 16. ISBN 978-8185579573. Bryant 2007, 124-130 224 and Lynn Gibson (1999). Encyclopedia of the world religions of Merriam-Webster. Merriam-Webster. page 503. Schweig, G. M. (2005). Dance of Divine Love: Rasa Lila Krishna from Bhagavat Purana, India's classical sacred love Princeton University Press, Princeton, New Jersey; Oxford. ISBN 978-0-691-11446-0. a b c Largen, Christine Johnston (September 2011). God in the game: Seeing God through the lens of a young Krishna. Wylie Blackwell. Krishna Rajamannar with his wives, Rukmini and Satyabham, and his mountain, Garuda LacMA Collections. collections.lacma.org. received on September 23, 2014. Bryant 2007, page 290 and Rao, Shanta Rameswar (2005). Kṛṣṇa. New Delhi: East Longman. page 108. ISBN 9788125026969. D Dennis Hudson (August 27, 2008). The Body of God : The Imperial Palace for Krishna in Kanchipuram of the eighth century: The Imperial Palace of Krishna in Kanchipuram OF the EAST. Oxford University Press. 263-4. ISBN 978-0-19-970902-1. Received on March 28, 2013. D Dennis Hudson (August 27, 2008). The Body of God : The Imperial Palace for Krishna in Kanchipuram of the eighth century: The Imperial Palace of Krishna in Kanchipuram OF the EAST. Oxford University Press. 102-103, 263-273. ISBN 978-0-19-970902-1. Received on March 28, 2013. George Mason Williams (June 18, 2008). A handbook of Hindu mythology. Oxford University Press. page 188, 222. ISBN 978-0-19-533261-2. Received on March 10, 2013. Rosen 2006, page 136 - John Stratton Hawley, Donna Marie Wolfe (1982). Divine Spouse: Radha and the Goddess of India. Motilal Banarsidas Publisher. page 12. ISBN 978-0-89581-102-8., quote: Regional texts differ in the personality of Krishna's wife (spouse), some present it as Rukmini, some like Radha, some like Svaminiji, some adding all the gopi, and some defining all to be different aspects or manifestation of one Devi Lakshmi . Krishna in Bhagavad Gita, Robert N. Small in Bryant 2007, p. 77-79 - Janine D. Fowler (2012). Bhagavad Gita: Text and comments for students. Sussex Academic Press. 1-7. ISBN 978-1-84519-520-5. Egnath Aswaran (2007). Bhagavad Gita: (Classics of Indian Spirituality). Nilgiri Press. 21-59. ISBN 978-1-58638-019-9. Bryant 2007, p. 148 - b Diana L. Ek (2012). India: Sacred Geography. Harmony. 380-381. ISBN 978-0-385-53190-0., quote: Krishna was shot in the leg, arm and heart by a hunter named Hara. Krishna was lying there, as they say, and Hara took his red-head for the deer and fired his arrow. That's where Krishna died. Mani, Vettam (1975). Puranic Encyclopedia: A Comprehensive Dictionary with a special reference to epic and Puranese literature. Delhi: Motilal Banarciidas. page 429. ISBN 978-0-8426-0822-0. Edwin Bryant (2003). Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana. Penguin. 417-418. ISBN 978-0-14-191337-7. - Bolsun, Christine Johnston (2011). Krishna's Baby, Christ's Baby: Comparative Theology of Salvation. Orbis Books. page 44. ISBN 978-1-60833-018-8. Matchett 2001, 9-14, 145-149. Benjamin (1984). The Cycle of Krishna in Puria: Themes and Motifs in the Heroic Saga. Mothylal Banarsidas. page 40. ISBN 978-0-89581-226-1., quote: For four to five centuries (around the beginning of the common era) we are faced with our main sources of information, all in different versions. Mahabharata, Harivams, Vishnu Purana, Gata Jatak and Bala Karita appear between the first and fifth century AD, and each of them is a tradition of the Krsna cycle, different from the others. Matchett 2001, page 145, 44-49, 63-64. Matchett 2001, page 146, 89-104. Roche 1986, page 18, 245-249. Matchett 2001, page 146-147, 108-115. Matchett 2001, page 145-149. Roche 1986, page 138-149. Gaura Purnima Mahotsawa by the International Krishna Consciousness Society (ISKCON). City: Guwahati. Sentinelsam. March 18, 2019. Received on January 30, 2020. Alfred Ford on a mission to finance the largest temple. City: Hyderabad. Telangasday. October 14, 2019. Received on January 30, 2020. Benjamin E. Seller (2010), Prophets and Protons, New York University Press, ISBN 978-0814797211, pages 77-79 - Hindu converge in Ramapir Mela near Karachi looking for the divine. City: Amritsar. The Times of India. September 26, 2019. Received on January 30, 2020. Knott, Kim (2000). Hinduism: A very short introduction. Oxford University Publishing House, USA. ISBN 978-0-19-285387-5. Beck, Guy (2012). Alternative Krishna: Regional and popular variations on the Hindu deity. Sunny press. 4-5. ISBN 978-0-7914-8341-1. Wemsani, Lavanya (2016). Krishna in History, Thought and Culture: Encyclopedia of the Hindu Lord of many names: Encyclopedia of the Hindu Lord of many names. ABC-CLIO. page 212. ISBN 978-1-61069-211-3. Bhatt, Saligramma (2008). The contribution of Kashmiri scholars to knowledge and world peace. APH Publishing. ISBN 9788131304020. Roman, B.V. (1991). Famous horoscopes Motilal Banarsidass Publ., 1991, ISBN 8120809009.97881208090000. ISBN 9788120809000. Received on December 30, 2015. RC Hazra (1987), Research in Puranic Records on Hindu Rites and Customs, Motilal Banarsidass, ISBN 978-8120804227, pages 6-9 with footnotes. - Ludo Roche (1986), Purana, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 115-121 with footnotes. Dimmitt and van Buitenen 2012, page 5. Roche 1986, page 49-53. a b Avril Ann Powell (2010). Scottish Orientalists and India: Muir Brothers, Religion, Education and Empire. Boydell and Brewer. 130, 128-134, 87-90. ISBN 978-1-84383-579-0. - Ludo Roche (1986), Purana, Otto Harrassowitz Verlag, ISBN 978-3447025225, page 49-53 , Sangawa 2001, page 104. zimmer 1953, p. 226. Herman Kulke; Dietmar Rothermund (2004). History of India. Routledge. page 149. ISBN 978-0-415-32920-0. Bryant 2007, page 329-334 (Francis X Clooney). Sharma; B. N. Krishnamurti History of Vedant School and its literature. Mothylal Banarsidas. 514-516. ISBN 978-8120815759. Bryant 2007, 358-365 (Deepak Sarma). Tripurari, Swami. Life of Sri Jiva Goswami. A harmonist. Archive from the original on March 24, 2013. Bryant 2007, 373-378 (Satyanarayan Das). Jindel, Rajendra (1976). Culture of the Holy City: Sociological study of Nathdvara. Popular Prakashan. 34, 37. ISBN 9788171540402. Bryant 2007, page 479-480 (Richard Bartz). William R. Pinch (1996). Soldier monks and militant Sadhus. In David Ludden. ISBN 978-0-8122-1585-4. Johannes de Kruif and Ajaya Sahu (2014), Indian Transformationalism Online: New Perspectives on the Diaspora, ISBN 978-1-4724-1913-2, p. 105, quote: In other words, in accordance with Adikar's argument, advaita Vedanta's philosophy stood above and beyond all other forms and and, in other words. This then united Hinduism; (...) Another important initiative of Adi Shankara, which contributed to the unification of Hinduism, was his founding of a number of monastic centers. Encyclopedia Britannica (UK) Publishing, ISBN 978-0-85229-760-5, page 379, citation: Shankaracharya, philosopher and theologian, the most famous indicator is the Advaita Vedanta School of Philosophy, of which the main currents of modern Indian thought are derivatives.;D Avid Crystal (2004), Penguin Encyclopedia, Penguin Books, page 1353, quote: Shankara is the most famous indicator of advaita Vedanta school of Hindu philosophy and the source of the major currents of modern Hindu thought. - Christophe Jaffrelot (1998), Hindu nationalist movement in India, Columbia University Press, ISBN 978-0-231-10335-0, page 2, quote: The main current of Hinduism - if not the only one - which became formalized in a way that approaches the church structure was what Shankara was. Bryant 2007, page 313-318 (Lance Nelson). Sheridan 1986, 1-2, 17-25. Kumar Das 2006, page 172-173. Brown 1983, page 553-557. Tracy Pinterhman (1994), Rise of the Goddess in Hindu Tradition, New York State University Press, ISBN 978-0791421123, pages 132-134 - Sheridan 1986, page 17-21. John Stratton Hawley (2014). Krishna, a thief in oil. Princeton University Press. 10, 170. ISBN 978-1-4008-5540-7. Krishna: Hindu Deity, Encyclopedia Britannica (2015) - John M Koller (2016). The Indian Way: An Introduction to the Philosophy and Religion of India. Routledge. 210-215. ISBN 978-1-315-50740-8. Vaudeville, Ch. (1962). The evolution of love-symbolism in bhagavatism. In the Journal of the American Oriental Society. 82 (1): 31–40. doi:10.2307/595976. JSTOR 595976. ^ M Koller (2016). The Indian Way: An Introduction to the Philosophy and Religion of India. Routledge. page 210. ISBN 978-1- 315-50740-8. a b c Juan Mascare (1962). Bhagavad Gita. Penguin. pp. xxvi-xxviii. ISBN 978-0-14-044918-1. a b Georg Feuerstein; Brenda Feuerstein (2011). Bhagavad Gita: New translation. Shambhala Publications. ix-xi. ISBN 978-1-59030-893-6. Nicholas F. Gere (2004). The virtue of nonviolence: from Gautama to Gandhi. New York State University Press. 36-40. ISBN 978-0- 7914-5949-2. John Dawson (2003). A classic dictionary of Hindu mythology and religion, geography, history and literature. Kessinger Publishing. page 361. ISBN 978-0-7661-7589-1. Cm. Beck, Guy, Introduction to Beck 2005, page 1-18 and Knott 2000, page 55 harvnb error: multiple goals (2×): CITEREFKnott2000 (help) - Flood 1996, page 117. sfn error: multiple goals (3×): CITEREFFlood1996 (help) - b See. McDaniel, June, People's Vaishnavism and Chakur Pashayat: Life and Status Among the Statues of the Village Krishna in Beck 2005, p. 39 a b Kennedy, M. T. (1925). The Chaitanya Movement: Exploring the Vaishnavism of Bengal. H. Milford, Oxford University Press. Indian philosophy and culture, volume 20. Institute of Eastern Philosophy (Vrindavan, India), Institute of Eastern Philosophy, Vaishnava Research Institute, authors. Institute. 1975. p. 148. On the touchstone of this definition of the final and positive characteristics of Sri Krsna as Supreme Divinity, as Svayam-rupa BhagavanCS1 maint: other (link) - Delmonico, N., History of Indian monotheism and modern Chaitanya Vaishnavism in Edwin Bryant and Maria Ekstrand 2004, S.K. (1960). Bengal's contribution to Sanskrit literature and the study of Bengali Vaiznavism. KL Mukhopadhyaya.p. 113: The Bengal school identifies Bhagavat with Krishna, pictured in Srimad Bhagavat, and presents him as his supreme personal God. Bryant 2007, page 381 - Vaishnava. Encyclopedia. Department of Religion and Philosophy at the .a. na, a classic sacred love story of India. Princeton, N.J.: Princeton University Press. Front matter. ISBN 978-0-691-11446-0ڄagavata Purڄa from Bhڄilڄasa LڄUniversity of Cumbria. Archive from the original on February 12, 2012. Received on October 13, 2008., university of Cumbria website received May 21, 2008 - Graham M. Schweig (2005). Dance of Divine Love: Krishna R Bhattacharya, Guriswar: Vanamala Vasudeva-Krsna-Vishnu and Sankarsana-Balarama. In: Wanamala. Festsshift A.J. Gale. Serta Adalberto Joannie Gale LXV. diem natalem celebranti ab amicis collegis discipulis dedicata. Klostermeier, Klaus K. (2005). Hindu review. New York State University; 3 edition. 203-204. ISBN 978-0-7914-7081-7. The modern worship of Krishna is a mixture of different elements. According to the historical testimonies of Krishna-Vasudeva had already flourished in and around Mathura a few centuries before Christmas. The second important element is the cult of Krishna Govinda. Even later this worship of Bala Krishna, Child Krishna - a rather noticeable feature of modern Krishnaism. The last element, it seems, was Krishna Gopijanavallha, Krishna, a gopi lover, among whom Radha holds a special position. In some books, Krishna is represented as the founder and first teacher of the Bhagavat religion. SU1 Meinet: Ref-harv (link) - Basham, A.L. (May 1968). Review: Krishna: Myths, Rites and Relationships. Milton Singer; Daniel H. H. Ingalls. In the Journal of Asian Studies. 27 (3): 667–670. doi:10.2307/2051211. JSTOR 2051211. Couture, Andre (2006). The appearance of a group of four characters (Vasudeva, Samkarsan, Pradumna and Anirudda) in Harivams indicates a review. In the journal of Indian Philosophy. 34 (6): 571–585. doi:10.1007/s10781-006-9009-x. S2CID 170133349.CS1 maint: ref'harv (link) - b Klostermaier, K. (1974). Bhaktirasamrtasindhubindu Viswanata Chakravartin. In the Journal of the American Oriental Society. 94 (1): 96–107. doi:10.2307/599733. JSTOR 599733.CS1 maint: ref'harv (link) - Jacobsen, Knut A., ed. Theory and Practice of Yoga: Essays in Honor of Gerald James Larson. Brill Academic Publishers. page 351. ISBN 978-90-04-14757-7. Christopher Ki Chapple (Editor) and Winthrop Sergeant (translator), Bhagavad Gita: 25th Anniversary Edition, New York State University Press, ISBN 978-1438428420, pages 302-303, 318 - Vaudeville, C. (1962). The evolution of love-symbolism in bhagavatism. In the Journal of the American Oriental Society. 82 (1): 31–40. doi:10.2307/595976. JSTOR 595976.CS1 maint: ref'harv (link) - Bowen, Paul (1998). Topics and problems in Hinduism. London: Cassell. 64-65. ISBN 978-0-304-33851-1. Radhakrisnasarama, K. (1975). Landmarks in Telugu Literature: A Brief Review of Telugu Literature. Lakshminayan Granthamal. Sizer Kumar Das (2005). History of Indian Literature, 500-1399: From courtiers to popular. Sahith of the Academy. page 49. ISBN 978-81-260-2171-0. Shomer and MacLeod (1987), page 1-2 , Nimbarka, Encyclopedia Britannica - Religious system of the sect Mahanubhava, Ann Feldhaus, publications Manohara: Delhi, 1983. Tiruppaai. Ibiblio. Received on May 24, 2013. Desika, Vedanta. Gopal Wimshathi. Ibiblio, Sripedia. Received on May 23, 2013. Jaganathan, Maichi (2005). Sri Krishna Jayanti. Hindu festivals and traditions of The South Indian (1st place). New Delhi: Abhinav Publishing. 104-105. ISBN 978-81-7017-415-8. Bryant 2013, 42. Alanna Kaivalya (2014), Sacred Sound: Discovering the Myth and Meaning of Mantra and Kirtan, New World, ISBN 978-1608882430, pages 153-154 - Srila Prabhupada - He built a house in which the whole world can live in peace, Dasa Goswami, Bhaktidanta Book Foundation, 1984, ISBN 0-89213- 133-0 page xv - b c Charles Brooks (1989), Krishna in India, Princeton University Press, ISBN 978-8120809390, pages 83-85 - Peter Lavezzoli (2006), Dawn of Indian Music in the West, Continuum, ISBN 0-8264-2819-3, 195 - Peter Clarke (2005), Encyclopedia of New Religious Movements, Routledge, ISBN 978-0415267076, page 308 Quote: There they captured the imagination of The Beatles, in particular George Harrison, who helped them produce a chart-topping record of Krishna Mantra (1969) and.... Brian A. Hatcher (October 5, 2015). Hinduism in the modern world. Routledge. 118-119. ISBN 978-1-135-04631-6. a b c John Guy (2014). Lost Kingdoms: Hindu-Buddhist sculpture of early southeast Asia. Metropolitan Museum of Art. 17, 146-148. ISBN 978-1-58839-524-5. Anne-Valerie Schweier; Paisarn Piemmettavat (2011). Viet Nam ancien: histoire of the arts of archaeology. Olizane Editions. page 388. ISBN 978-2-88086-396-8. a b Marijke Klokke 2000, page 19-23. Subhadradis Diskul (M.C.); Jean Boisselier (1997). Natasha Eilenberg; Robert L. Brown (ed.). Accommodation according to Dhamma: documents in honor of Professor Jean Boisselier on his eight-day birthday. Silpakorn University. 191-204. Trigunya (Mpu.); Suvito Santoso (1986). Krĕṣṇāyana: Legend Krĕṣṇa in Indonesia. IAIC. OCLC 15488486. - Marijke J. Klokke 2000, page 19-23, for information on reliefs see John Guy; Pierre Baptiste; Lawrence Becker; et al. (2014). Lost Kingdoms: Hindu-Buddhist sculpture of early southeast Asia. Yale University Press. 222-223. ISBN 978-0-300-20437-7. Cite uses a withered parameter (help) - Beck 1993, page 107-108. -. Kane, History of Sanskrit Poetry, Motilal Banarsidass, ISBN 978-8120802742 (2015 Reprint), pages 10-41 - Varadpande 1987, page 92-94. Wemsani, Lavanya (2016). Music and Krishna. Krishna in the history of thought and culture. California: ABC-Clio LLC. 179-180. ISBN 978-1-61069-210-6. (2007), Encyclopedia of Love in World Religions (editor: Yudit Kornberg Greenberg), Volume 1, ISBN 978-1851099801, pages 247-249 - Varadpande 1987, page 95-97. Varadpande 1987, page 98. P.B. zarrilli (2000). Kathakali Dance-Drama: Where Gods and Demons Come to Play. Routledge. page 246. - - After vowing not to play God again, Himansu Sony returned as Krishna - The Times of India. The Times of India. Received on August 12, 2020. Jaini, P. S. (1993), Jaina Puranas: Puranik Contra Tradition, ISBN 978-0-7914-1381-4 - Upinder Singh 2016, page 26. See Jerome H. Bauer Hero of Miracles, Hero in Deeds: Vasudeva Krishna in Jaina Cosmohistory in Beck 2005, page 167-169 - Court, J.E. (1993), Wendy Doniger, Yana Punas Review, in Puman-Perennis, page 220-233, ISBN 978-1-4384-0136-2 - Helmut von Glasenap (1999). Jainism: The Indian religion of salvation. Mothylal Banarsidas. 316-318. ISBN 978-81-208-1376-2. a b Cort, J. E. (1993), Wendy Doniger (ed.), Jaina Puranas Review, in Pumana Perennis, page 191, ISBN 978-1-4384-0136-2 - Jeffrey D. Long (2009). Jainism: Introduction. I.B. Tauric. page 42. ISBN 978-1-84511-625-5. Askakavenhu Puttaa. www.vipassana.info. received on June 15, 2008. b Act, B. C. (1941). India, described in the early texts of Buddhism and Jainism. Luzac. 99-101. Jaiswal, S. (1974). The historical evolution of the legend of Ram. Sociologist. 21 (3–4): 89–97. doi:10.2307/3517633. JSTOR 3517633. G.P. Malalaseker (2003). The dictionary fell the right names. Asian educational services. page 439. ISBN 978-81-206-1823-7. and B H.T. Francis; E. J. Thomas (1916). Jataka's tales. Cambridge University Press (reissued: 2014). 314-324. ISBN 978-1-107-41851-6. Gunapal Piasen Malalaseker (2007). Carly's dictionary of the correct name: A-Dh. Mothylal Banarsidas. 825-826. ISBN 978-81-208-3021-9. and B E.B. Cowell; WHD Rouse (1901). Jataka: Or, stories about the former births of Buddha. Cambridge University Press. page 57. Daniel E. Bassuk (1987). Incarnation in Hinduism and Christianity: The Myth of God-Man. Palgrave Macmillan. page 40. ISBN 978-1-349-08642-9. Edward Jeffrey Parrinder (1997). Avatar and Incarnation: Divine in human form in world religions. Oxford: Oneworld. 19-24, 35-38, 75-78, 130-133. ISBN 978-1-85168-130-3. Gut, K.M. E. (1987). Nipponic Monument, 42, No. 1 (spring, 1987), page 1-23. Nipponic Monument. 42 (1): 1–23. doi:10.2307/2385037. JSTOR 2385037. Info-sikh.com - Diese site steht zum Verkauf! - Information zoom Info-Sikh. ww1.info-sikh.com. Smith, Peter (2000). Manifestations Oh, my God. A brief encyclopedia of Baha'i faith. Oxford: Publications Oneworld. page 231. ISBN 978-1-85168-184-6. Esslemont, J. E. (1980). Bahauli and New Era (5th place). Wilmette, Illinois, USA: Bach Publishing Foundation. page 2. ISBN 978-0-87743-160-2. Siddiq and Ahmad (1995), Forced Apostasy: zahiruddin against. State and official persecution of the Ahmadiyya community in Pakistan, Law and Inequality, Volume 14, page 275-324, Minahan, James (2012). Ethnic groups of South Asia and the Pacific: Encyclopedia. Santa Barbara, USA: ABC-CLIO. 6-8. ISBN 978-1-59884-659-1. Burhani A.N. (2013), Minority Fatwa Treatment: Study of the Ahmadiyya Community in Indonesia, Modern Islam, Volume 8, Issue 3, p. 285-301 - Cormack, Margaret (2013). Muslims and others in the sacred space. Oxford University Press. 104-105. Harvey, D.A. (2003). In addition to the Enlightenment: the occult, politics and culture in France from the old regime to the Fin de Seecal. Historian. 65 (3): 665–694. doi:10.1111/1540-6563.00035. S2CID 143606373.CS1 maint: ref'harv (link) - Schure, Edouard (1992). Great initiates: Exploring the secret history of religions. Garber Communications. ISBN 978-0-89345-228-5. See, for example: Hanegraaf, Wauter J. (1996). Religion of the New Age and Western Culture: Esoteric in the Mirror of Secular Thought. Brill Publishers. page 390. ISBN 978-90-04-10696-3., Hammer, Olav (2004). Knowledge Approval: Epistemology Strategies from Theosophy to the New Age. Brill Publishers. 62, 174. ISBN 978-90-04-13638-0., and Ellwood, Robert S. (1986). Theosophy: A modern expression of the wisdom of the ages. Book quest. page 139. ISBN 978-0-8356-0607-3. Crowley associated Krishna with the Roman god Dionysus and the Formulas Magickal IAO, AUM and INRI. See Crowley, Alistair (1991). Liber Aleph. Weiser Books. page 71. ISBN 978-0-87728-729-2. and Crowley, Alistair (1980). A book of lies. Red wheels. 24-25. ISBN 978-0-87728-516-8. Apirion, Tau; Apirion (1995). Mystery of mystery: primer of the dark church Gnosticism. Berkeley: Red flame. ISBN 978-0-9712376-1-2. 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JSTOR 44138838.CS1 maint: ref'harv (link) Shah, Natubhai (2004) First published in 1998, Jainism: World of the Conquerors, I, Motylal Banarcidas, ISBN 978-81- 208-1938-2 Singh, Upinder (2016), History of Ancient and Early Medieval India: From the Stone Age to the 12th Century, Pearson ISBN 978-93-325-6996-6 Mahabharata Krishna-Demaipyan Vyas, translated by Kisari Mohan Ganguly, published between 1883 and 1896 by Vishnu Purana, translated by H. H. Wilson, (1840) by Srimad Bhagavatam , translation by A.K. Bhaktidanta Swami Prabhupada, (1988) Copyright Bhaktivedanta Book Trust Knott, Kim (2000), Hinduism: A Very Short Introduction, Oxford University Publishing House, USA, page 160, ISBN 978-0-19-285387-5 Jatak or former History of Buddha edited by E. B. Cowell, (1895) by zimmer, Heinrich (April 1952), Campbell, Joseph (ed.), Philosophy of India, London, E.C. 4: Routledge and Kegan Paul Ltd, ISBN 978-81-208-0739-6 Cite : location (link) Ekstrand, Maria (2004). Bryant, Edwin H. 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Alternative Krishna: Regional and popular variations on the Hindu deity. SANI Press. ISBN 978-0-7914-6415-1.CS1 maint: additional text: list of authors (link) CS1 maint: ref'harv (link) Marijke J. Klokke (2000). Narrative sculpture and literary traditions in South and Southeast Asia. Brill. ISBN 978-90-04-11865-2.CS1 maint: ref'harv (link) Kumar Das, Sizer (2006). History of Indian Literature, 500-1399. Sahith of the Academy. ISBN 978-81-260-2171-0.CS1 maint: ref'harv (link) Roche, Ludo (1986). The purans. Otto Harrassowitz Verlag. ISBN 978-3-447-02522-5.CS1 maint: ref'harv (link) Rosen, Steven (2006). Basic Hinduism. New York: Praeger. ISBN 978-0-275-99006-0.CS1 maint: ref'harv (link) Shomer, Karin; McLeod, W. H., eds. (1987), Sants: Research in The Devoted Tradition of India, Motilal Banarsidass, ISBN 9788120802773 Sheridan, Daniel (1986). Bhagavat Puria's advaitism. Colombia, Mo: Books of South Asia. ISBN 978-81-208-0179-0.CS1 maint: ref'harv (link) Sutton, Nicholas (2000). Religious doctrines in Mahabharata. Motilal Banarsidass Publ. p. 477. ISBN 978-81-208-1700-5. Valpi, Kenneth R. (2006). Visiting the image of Krishna: Keitanya Vaishnava murti-sevo as a faithful truth. New York: Routledge. ISBN 978-0-415-38394-3. History of the Indian theatre M. L. Varadpande. Head of the Krishna Theatre, page 231-94. Published 1991, Abhinav Publications, ISBN 81-7017-278-0. Varadpande, Manohar Laxman (1987). History of Indian theatre. Vol. 3. Abhinav Publications. ISBN 978-81-7017-221-5.CS1 maint: ref'harv (link) External links Related projects of Krishnaat WikipediaMediaMedia from Wikimedia texts from Wikimedia Source Data published by Vicky Krishna in encyclopedia Britannica Legends of Krishna, W. Crooke (1900), Folklore Bathing in Krishna: Research on Waishawa's Hindu Theology, Dennis Hudson (1980), Harvard Theological Review of Krishna, Christians and Colors: the socially binding influence of Kirtan Pena at the Krishna Festival in the state

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