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Updated: May 14, 2025
The Pâncarâtra is studied at only a few places in southern India but its doctrines permeate the popular work called Bhaktamâlâ and in view of the express approbation of Râmânuja and other authorities it can hardly be repudiated by the Śrî-Vaishṇavas. Bhâgavata is sometimes used in the south as a name for Smârtas who practise Vedic rites and worship both Śiva and Vishnu.
I shall recur to the question of these tribes and the Bhâgavata sect below, but in this section I am concerned with the personality of Kṛishṇa. Vâsudeva is a well-known name of Kṛishṇa and a sûtra of Pâṇini, especially if taken in conjunction with the comment of Pataṅjali, appears to assert that it is not a clan name but the name of a god.
That the Emperor's stimulus survived his death is plain; for in about the year 1620, two manuscripts of the Bhagavata Purana appeared both in a style of awkward crudity in which the idioms of Akbar's school of artists were consciously aped.
Such a position clearly involved a sharp conflict with conventional morals and in the fourteenth century, an attempt was made, in the Brahma Vaivarta Purana, to re-write the Bhagavata Purana, magnifying Radha as leader of the cow-girls, disguising or rather denying her adultery and finally presenting her as Krishna's eternal consort. For this purpose, three hypotheses were adopted.
The worship of Râdhâ is a late phase of Vishnuism and is not known even to the Bhâgavata Purâṇa. Vallabhism owes much of its success to the family of the founder. They had evidently a strong dynastic sentiment as well as a love of missionary conquest a powerful combination.
The most influential Purâṇa is the Bhâgavata, one of the great scriptures for all sects which worship Kṛishṇa. It is said to have been translated into every language of India and forty versions in Bengali alone are mentioned. It was probably composed in the eighth or ninth century.
Scripture already declares, 'Not born he is born in many ways, and it is this birth consisting in the voluntary assumption of bodily form, due to tenderness towards its devotees which the Bhagavata system teaches; hence there lies no valid objection to the authoritativeness of that system. And as Sankarshana.
As the Bhagavata doctrine thus teaches things opposed to Scripture, its authoritativeness cannot be admitted. Against these objections the next Sutra declares itself. The 'or' sets aside the view previously maintained. If Sankarshana, Pradyumna, and Aniruddha are of the nature of the highest Brahman, then truly there can be no objection to a body of doctrine which sets forth this relation.
Why, therefore, should not the same hold good in the case of the Bhagavata doctrine? Not so, we reply. In the Mahabharata also Badarayana applies to the Sankhya and other doctrines the same style of reasoning as in the Sutras. The question, asked in the passage quoted, means 'Do the Sankhya, the Yoga, the Pasupata, and the Pankaratra set forth one and the same reality, or different ones?
Sometimes he even became the unseen viewer of their rapturous exchanges, comforting Radha with sage remarks or egging her on to appease her hungry lover. In this way many incidents not recorded of any cowgirl in the Bhagavata Purana, though possibly preserved in oral tradition, came gradually into prominence, thereby confirming Radha as Krishna's greatest love.
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