By Kenneth Russell Valpey

There's a regular and becoming scholarly, in addition as popular curiosity in Hindu faith – particularly devotional (bhakti) traditions as kinds of religious perform and expressions of divine embodiment. linked to this can be the eye to sacred pictures and their worship. Attending Krishna's snapshot extends the dialogue on Indian photos and their worship, bringing historic and comparative dimensions and contemplating Krishna worship within the context of modernity, either in India and the West. It makes a speciality of one particular worship culture, the Chaitanya Vaishnava culture of the fourteenth to sixteenth centuries, because it develops and sustains itself in particular locales. through making use of the comparative class of ‘religious truth’, the book provides a entire realizing of a dwelling non secular tradition. It effectively demonstrates the certainty of devotion as a technique of participation with divine embodiment within which worship of Krishna’s photograph is vital.

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Jagannätha’s aiçvarya quality, characterized by the elaborately and meticulously executed worship performed by numerous brahmin priests, gives way to mädhurya-bhäva, the mood of sweetness, in the presence of Caitanya and his companions as they devotionally sing and dance with spirited abandon. 82). In this account Kåñëadäsa takes full opportunity to portray Caitanya as a divinity who magically appears simultaneously among seven separate groups of singing devotees; who exhibits radical ecstatic bodily transformations; and who receives worship by the Orissan king, Pratäparüdra.

Deprived of their Beloved the gopés are paradoxically united with him through the unflagging intensity of their devotional feelings. In terms of the vidhi/räga map, the gopés are within the quadrant constituted of low vidhi (having abandoned societal rules to meet Kåñëa) and high räga (by virtue of the intensity and selflessness of their love). Despite their low-vidhi location, the gopés are honored in the Caitanya tradition as the most exalted of devotees and the best of Kåñëa’s worshipers, ontologically on par with him and hence prepared to accept all adverse consequences for their behavior, including social ostracism.

1137) participated in and thereby accepted the Upaniñadic discourse of which Vedäntic thought mainly consists. In doing so, he offered an important shift in the meaning of bhakti which is yet arguably true to the Upaniñadic perspective, with its emphasis on meditation, and at the same time is markedly different from Çaàkara’s position. Çaàkara saw bhakti as the attitude of dedication to the quest for the real self (svätma-tattva), as devotion to the task of attaining liberation, a provisionally 21 E M BODI E D T R UT H necessary attitude not integral to the goal itself.

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Attending Krishna's Image: Chaitanya Vaishnava Murti-seva as by Kenneth Russell Valpey
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