United States or Iceland ? Vote for the TOP Country of the Week !
See Bhandarkar, Vaishnavism and Śaivism, p. 3 and J.R.A.S. 1910, p. 168. All Indian ideas about the Universe and God emphasize the interaction of life and death, growth and decay, spring and winter. Kṛishṇa is undoubtedly associated with life, growth and generation, but so is Śiva the destroyer, or rather the transmuter.
For the pastoral Kṛishṇa see Bhandarkar, Vaishṇavism and Śaivism, chap. Much of it is repeated in the Harivamsa. These legends must have been prevalent in India some time before they travelled so far. Some of them are depicted on a pillar found at Mandor and possibly referable to the fourth century A.D. See Arch. Bongard, Histoire de la Bienheureuse Marguérite Marie. Trans.
II. p. 200, cf. p. 204. Mâyâ who sets the whole world dancing and whose actions no one can understand is herself set dancing with all her troupe, like an actress on the stage, by the play of the Lord's eyebrows. Also Bhandarkar, Vaishṇ. and Saivism, pp. 76-82 and Farquhar, Outlines of Relig. This is a short poem of only seventeen lines printed in Growse's Mathurâ, p. 156. Harirayaji 32.
There is a Kanarese account of his life called Dibya-caritra. For his life and teaching see also Bhandarkar in Berichte VIIth Int. Orient. Congress, 1886, pp. 101 ff. Ar. Up III. 7. The latter gave rise to the dangerous doctrine of Doshabhogya, that God enjoys sin, since it gives a larger scope for the display of His grace. Cf.
III. and XIV. For his date Bhandarkar, Vaishṇ. and Śaivism, pp. 58-59 and I.A.. 1914, pp. 233 ff. and 262 ff. Chând. Up. XXXVIII.-XL. contains a violent polemic against them. See Jahn's Analysis, pp. 90-106 and Barth in Mélanges Harlez, pp. 12-25.
Ranade, discouraged and alarmed by the violence of the Tilak party, had by this time retired from the forefront of the fray, but in Dr. Bhandarkar, Mr. Justice Tilang, Mr. A.K. Nulkar, Mr. Gokhale was always ready to co-operate against the forces of religious superstition, he had left disciples ready to carry on the good fight. Tilak raised against them a storm of passion and prejudice.
Third Int. Congress of Religions, II. p. 85. In the Ind. See Bhandarkar, Vaishn. and Saivism, page 48. The Yoga-Vasishtḥa R. purports to be instruction given by Vasishṭha to Râma who wishes to abandon the world. Its date is uncertain but it is quoted by authors of the fourteenth century.
This was ascertained from a stone found in the neighbourhood, inscribed in nâgari characters. Two versions of the inscription were made one by the Dutch scholar, Dr. J. Brandes, and the other by the Indian, Dr. R. G. Bhandarkar. Dr. I. Groneman makes use of both versions to compile the following:
The sect, like the Śrî Vaishṇavas, is divided into two parties, the Vyasakutas who are conservative and use Sanskrit scriptures, and the Dasakutas who have more popular tendencies and use sacred books written in Kanarese. Neither the Śrî Vaishṇavas nor the Mâdhvas are numerous in northern India. But Bhandarkar has shown some reason for thinking that Nimbâditya lived after Râmânuja.
The figures on Kushan coins representing Śiva as holding a club may be meant for Lakulin but also may be influenced by Greek figures of Herakles. See for Lakulin Fleet in J.R.A.S. 1907, pp. 419 ff. and Bhandarkar Vaishṇavism and Śaivism, pp. 115 ff. The coins of Wema Kadphises bear the title Mahiśvara, apparently meaning worshipper of the Great Lord. XII. 13702 ff.
Word Of The Day