By Guy L. Beck
Going past the normal depictions of Krishna within the epics, this e-book makes use of nearby and vernacular resources to provide quite a lot of Krishna traditions.
Krishna—widely commemorated and cherished within the Hindu tradition—is a deity of many features. An historic manifestation of the ideal God Vishnu, or the Godhead itself, Krishna is the bringer of Yoga philosophy and the author of the universe, the destroyer of evil tyrants, and the hero of the epic Mahabharata. he's additionally defined in classical Sanskrit texts as having human features and having fun with very human targets: Krishna is the butter thief, cowherd, philanderer, and flute participant. but even those playful depictions are dependent upon descriptions present in the Sanskrit canon, and often replicate typical, classical Pan-Indian images.
In this ebook, participants research the choice, or unconventional, Krishnas, delivering examples from extra localized Krishna traditions present in diverse areas between a variety of ethnic teams, vernacular language traditions, and distant branches of Indian religions. those wide-ranging, substitute visions of Krishna contain the Tantric Krishna of Bengal, Krishna in city women's rituals, Krishna as monogamous husband and more youthful brother in Braj, Krishna in Jainism, Krishna in Marathi culture, Krishna in South India, and the Krishna of nineteenth-century reformed Hinduism.
“The entire quantity deals a consi-derable spectrum of a variety of lesser-known sorts of Krishna bhakti offered from assorted study views. it really is an informative addition to experiences in commonly conceived Vaishnavism and spiritual traditions.” — Acta Orientalia Vilnensia
“…Guy Beck has … provid[ed] a fantastically produced quantity with a few interesting study papers offering ‘regional and vernacular adaptations on a Hindu deity’ … [he] has performed a very good provider via amassing and soliciting splendidly wealthy and various articles.” — Indo-Iranian Journal
"Surely, there are few, if any, deities extra significant and significant to Hinduism than Krishna. This quantity provides very important voices to our knowing of this Hindu deity, a true and intensely major accomplishment." — Jeffrey J. Kripal, writer of Roads of extra, Palaces of knowledge: Eroticism and Reflexivity within the research of Mysticism
Contributors contain Jerome H. Bauer, man L. Beck, Glen Alexander Hayes, June McDaniel, Anne E. Monius, Christian Lee Novetzke, Tracy Pintchman, Valerie Ritter, and A. Whitney Sanford.
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Additional resources for Alternative Krishnas: Regional And Vernacular Variations On A Hindu Deity
SrŒnathjŒ’s cart got stuck beneath a pipal tree and could not be moved any further. This was taken as a sign that the deity wished to settle at that spot. ”11 The township that grew up around this shrine became known as Nathadvara (“Gateway to God”) and has always been protected by the presence of Krishna. 13 In closing, some further distinctions between orthodox GaudŒya Vaishnava thought and folk Vaishnavism regarding the nature of the god Krishna and his manifestation in the physical world may be mentioned.
37. East Lansing: Asian Studies Center/Michigan State University, 1989), 29–35. ———. ” Journal of Vaisnava Studies 8:1 (fall 1999), 77–90. ———. ” Journal of Vaisnava Studies 5:1 (winter 1996–97), 183–96. ———. ” In In the Flesh: Eros, Secrecy, and Power in the Tantric Traditions of South Asia. Hugh B. Urban, Glen Alexander Hayes, and Paul Muller-Ortega, eds. Oxford: Oxford University Press, 2004. ———. ” In Yoga: The Indian Tradition. Ian Whicher and David Carpenter, eds. London and New York: Routledge Curzon, 2003, 162–84.
Regarding the LOVE IS A JOURNEY metaphor (which exists in variants worldwide, and is found in Sahajiya texts as well), Lakoff observes: The metaphor involves understanding one domain of experience, love, in terms of another domain of experience, journeys. More technically, the metaphor can be understood as a mapping (in the mathematical sense) from a source domain (in this case, journeys) to a target domain (in this case, love). The mapping is tightly structured. 10 Thus, for most metaphors, the basic taxonomy is: TARGET-domain IS and much of the theory explores these “ontological correspondences,” as well as their various meanings.
Alternative Krishnas: Regional And Vernacular Variations On A Hindu Deity by Guy L. Beck