Bhagavata

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For other uses, see Bhagavata (disambiguation).
Flow chart showing the growth of Bhagavatism

Bhagavata (Bhāgavata, a vrddhi formation from Bhagavan, meaning "pertaining to Bhagavan" ("the Lord", i.e. God)") signifies in the context of Hinduism. In this context bhakti has the primary meaning of 'adoration', while Bhagavat means 'the Adorable One', and Bhagavata is a worshiper of the Adorable One.[1] It also refers to a tradition devoted to worship of Krishna, later assimilated into the concept of Narayana[2] or original form svayam bhagavan. According to some historical scholars, worship of Krishna emerged in the 1st century BC. However, Vaishnava traditionalists place it in 4th century BC.[3] Despite relative silence of the earlier Vedic sources, the features of Bhagavatism and principles of monotheism of Bhagavata school unfolding described in the Bhagavad Gita as viewed as an example of the belief that Vasudeva-Krishna is not an avatar of the Vedic Vishnu, but is the Supreme.[4]

Definition of Krishnaism

Main article: Krishnaism

In the ninth century the Bhagavatism was already at least millennium old and many separated groups, all following Bhagavata Purana were found. These Gopala-worshipers grew in various lines, and now precise reference requires the names of their denominations. However a usefulness remains in the single vague term Krishnaism, which recognizes a certain unity in them all. Today the faith has a significant following outside of India as well.[5] Many places of Vrindavana associated with Krishna from the time immemorial. Many millions of bhaktas or devotees of Krishna visit these paces of pilgimage every year and participate in a number of festivals that relate to the scenes from Krishnas life on Earth. Some believe that early Bhagavatism was enriched and transformed with powerful and popular Krishna tradition with a strong "human" element to it.[6]

Initial History of Bhagavata tradition

Its believed that Bhagavatas borrowed or shared the attribute or title Purusa of their monotheistic deity from the philosophy of Sankhya. The philosophy was formulated by the end of 4th century BC and as time went other names such as Narayana were applied to the main deity of Krishna-Vāsudeva.[7]

Second Early Stage

Some relate absorption by Brahmanism to be the characteristic of the second stage of the development of the Bhagavata tradition. Its believed that at this stage Krishna-Vāsudeva was identified with the deity of Vishnu, that according to some belonged to the pantheon of Brahmanism. [7]

Rulers onwards from Chandragupta II, Vikramaditya were known as parama Bhagavatas, or Bhagavata Vaishnavas. The Bhagavata Purana entails the fully developed tenets and philosophy of the Bhagavata cult whereis Krishna gets fused with Vasudeva and transcends Vedic Vishnu and cosmic Hari to be turned into the ultimate object of bhakti.[8]

Literary references

References to Vāsudeva also occur in early Sanskrit literature. Taittiriya Aranyaka (X,i,6) identifies him with Narayana and Vishnu. Pāṇini, ca. 4th century BCE, in his Ashtadhyayi explains the word "Vāsudevaka" as a Bhakta (devotee) of Vāsudeva. At some stage during the Vedic period, Vasudeva and Krishna became one deity or three distinct deities Vasudeva-Krishna, Krishna-Gopala and Narayana, all become identified with Vishnu.[9] and by the time of composition of the redaction of Mahabharata that survives till today.

A Gupta period research makes a "clear mention of Vasudeva as the exclusive object of worship of a group of people", who are referred as bhagavatas.[10]

According to an opinion of some scholars in Patanjali's time identification of Krishna with Vasudeva is an established fact as is surmised from a passage of the Mahabhasya - (jaghana kamsam kila vasudevah).[11] This "supposed earliest phase is though to have been established from the sixth to the fifth centuries BCE at the time of Pāṇini, who in his Astadhyayi explained the word vasudevaka as a bhakta, devotee, of Vasudeva and its believed that Bhagavata religion with the worship od Vasudeva Krishna were at the root of the Vaishnavism in Indian history."[12][13]

Other meanings

In the recent times this often refer to a particular sect of Vaishnavas in West India, referring to themselves as 'Bhagavata-sampradaya'.[14][15]

It is also a common greeting among the followers of Ramanujacharya and other yoga sects.[16] It can also be spelled 'Bhagavats' and refer to a Buddhist concept.[17][18]

Bhagavata Sampradaaya is a very old vedic tradition that respects all the darshana shastras & siddantas. It is neutral to any particular practices like only Vaishnava, Smarta, Shakta, Gaanapatya, Saura etc., And instructs to practice the rituals that is in accordance with Vedas. Some of the practices of this Sampradaaya are continuous study of Vedas, all time chanting of Gayatri, Nitya Agni Upaasana, Atiti Satkaara, Vaishwadeva, Pancha Yagnas, Daana-Dharma, Simpleness, humbleness, socially accepted life style, Sachitdananda Dhyana, leaving egotism, Sarva samarpana Bhaava of ones own Sampat-Bhakti-Punya Karma-Knowledge. This is actual Bhagavata.

Notes

  1. ↑ Hastings 2003, p. 540
  2. ↑ Beck, G. (2005). "Krishna as Loving Husband of God". Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. ISBN 978-0-7914-6415-1. Retrieved 2008-04-28.  Vishnu was by then assimilated with Narayana
  3. ↑ Hastings 2003, pp. 540–42
  4. ↑ Srinivasan, Doris (1997). Many heads, arms, and eyes: origin, meaning, and form of multiplicity in Indian art. Leiden: Brill. p. 134. ISBN 90-04-10758-4. 
  5. ↑ Graham M. Schweig (2005). Dance of Divine Love: The Rڄasa Lڄilڄa of Krishna from the Bhڄagavata Purڄa. na, India's classic sacred love story. Princeton, N.J: Princeton University Press. Front Matter. ISBN 0-691-11446-3. 
  6. ↑ KLOSTERMAIER, Klaus K. (2007). A Survey of Hinduism. State University of New York Press; 3 edition. p. 204. ISBN 0-7914-7081-4. "Not only was Krsnaism influenced by the identification of Krsna with Vishnu, but also Vaishnavism as a whole was partly transformed and reinvented in the light of the popular and powerful Krishna religion. Bhagavatism may have brought an element of cosmic religion into Krishna worship; Krishna has certainly brought a strongly human element into Bhagavatism. ... The center of Krishna-worship has been for a long time Brajbhumi, the district of Mathura that embraces also Vrindavana, Govardhana, and Gokula, associated with Krishna from the time immemorial. Many millions of Krishna bhaktas visit these places ever year and participate in the numerous festivals that reenact scenes from Krshnas life on Earth" 
  7. ↑ 7.0 7.1 Hastings 2003, p. 540
  8. ↑ Kalyan Kumar Ganguli: (1988). Sraddh njali, Studies in Ancient Indian History: D.C. Sircar Commemoration: Puranic tradition of Krishna. Sundeep Prakashan. ISBN 81-85067-10-4. p.36
  9. ↑ Flood, Gavin D. (1996). An introduction to Hinduism (in Engl.). Cambridge, UK: Cambridge University Press. p. 341. ISBN 0-521-43878-0. Retrieved 2008-04-21. "Early Vaishnava worship focuses on three deities who become fused together, namely Vasudeva-Krishna, Krishna-Gopala and Narayana, who in turn all become identified with Vishnu. Put simply, Vasudeva-Krishna and Krishna-Gopala were worshiped by groups generally referred to as Bhagavatas, while Narayana was worshipped by the Pancaratra sect."
  10. ↑ Banerjea, 1966, page 20
  11. ↑ A Corpus of Indian Studies: Essays in Honour of Professor Gaurinath Sastri, Page 150, 1980 - 416 pages.
  12. ↑ Page 76 of 386 pages: The Bhagavata religion with the worship of Vasudeva Krishna as the ... of Vasudeva Krishna and they are the direct forerunners of Vaisnavism in India.Ehrenfels, U.R. (1953). "The University Of Gauhati". Dr. B. Kakati Commemoration Volume. 
  13. ↑ Page 98: In the Mahabharata, Vasudeva-Krishna is identified with the highest God.Mishra, Y.K. (1977). Socio-economic and Political History of Eastern India. Distributed by DK Publishers' Distributors. 
  14. ↑ General, A. (1920). "I. The Bhagavata Sampradaya". An Outline of the Religious Literature of India. 
  15. ↑ Singhal, G.D. (1978). "The Cultural Evolution of Hindu Gaya, the Vishnu Dham". The Heritage of India: LN Mishra Commemoration Volume. 
  16. ↑ BHAKTI YOGA 19 Feb 2008 by ANKARALI INC Constant Satsanga with devotees and Bhagavatas, repetition of His Name, Sri Ram, Sita Ram, Hari Om, etc., constant remembrance of the Lord, prayer, study of religious books such as the Ramayana, the Bhagavata, Hari Kirtan, service of ... Yoga - http://yoga-daily.blogspot.com/
  17. ↑ ,. The Newly Discovered Three Sets Of Svetaka Gangacopper Plates. Retrieved 2008-04-20. 
  18. ↑ Kielhorn, F. (1908). "Bhagavats, Tatrabhavat, and Devanampriya". Journal of the Royal Asiatic Society: 502–505. Retrieved 2008-04-20. 

Further reading

  • Dahmen-Dallapiccola, Anna Libera; Anna L. Dallapiccola (2002). Dictionary of Hindu lore and legend. London: Thames & Hudson. ISBN 0-500-51088-1. 
  • Hastings, James Rodney (2nd edition 1925-1940, reprint 1955, 2003) [1908-26]. Encyclopedia of Religion and Ethics. John A Selbie (Volume 4 of 24 ( Behistun (continued) to Bunyan.) ed.). Edinburgh: Kessinger Publishing, LLC. p. 476. ISBN 0-7661-3673-6. Retrieved 03-05-2008. "The encyclopedia will contain articles on all the religions of the world and on all the great systems of ethics. It will aim at containing articles on every religious belief or custom, and on every ethical movement, every philosophical idea, every moral practice." 
  • Richard Thompson, Ph. D. (December 1994). Reflections on the Relation Between Religion and Modern Rationalism. Retrieved 2008-04-12. 
  • Gupta, Ravi M. (2004). Caitanya Vaisnava Vedanta: Acintyabhedabheda in Jiva Gosvami's Catursutri tika. University Of Oxford. 
  • Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 0-415-40548-3. 
  • Ganguli, K.M. (1883 -1896). The Mahabharata of Krishna Dwaipayana Vyasa. Kessinger Publishing. 
  • Ganguli, K.M. (1896). Bhagavad-gita (Chapter V). The Mahabharata, Book 6. Calcutta: Bharata Press. 
  • Wilson, H.H. (1840). The Vishnu Purana, a System of Hindu Mythology and Tradition: Translated from the Original Sanscrit and Illustrated by Notes Derived Chiefly from Other Puranas. Printed for the Oriental Translation Fund of Great Britain and Ireland. 
  • Prabhupada, A.C. (1988). Srimad Bhagavatam. Bhaktivedanta Book Trust. 
  • Kaviraja, K.; Prabhupada, A.C.B.S.; Bhaktivedanta, A.C. (1974). Sri Caitanya-Caritamrta of Krsnadasa Kaviraja. Imprint unknown. 
  • S.D. Goswami (1998). The Qualities of Sri Krsna. GNPress. pp. 152 pages. ISBN 0-911233-64-4. 
  • Garuda Pillar of Besnagar, Archaeological Survey of India, Annual Report (1908–1909). Calcutta: Superintendent of Government Printing, 1912, 129.
  • Rowland Jr, B. (1935). "Notes on Ionic Architecture in the East". American Journal of Archaeology 39 (4): 489–496. doi:10.2307/498156. JSTOR 498156. 
  • Delmonico, N. (2004). "The History Of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 978-0-231-12256-6. Retrieved 2008-04-12. </ref>
  • Mahony, W.K. (1987). "Perspectives on Krsna's Various Personalities". History of Religions 26 (3): 333–335. doi:10.1086/463085. JSTOR 1062381. 
  • Beck, Guy L. (Ed.) (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. ISBN 0-7914-6415-6. 
  • [[http://en.wikipedia.org/wiki/Vyasanakere_Prabhanjanacharya|Vyasanakere, Prabhanjanacharya]]. Download and Listen to Bhagavata in Kannada. Vyasamadhwa Samshodhana Pratishtana. 

See also

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