By Guy L. Beck
Going past the normal depictions of Krishna within the epics, this e-book makes use of nearby and vernacular assets to provide quite a lot of Krishna traditions.
Krishna—widely commemorated and loved within the Hindu tradition—is a deity of many points. An historical manifestation of the ultimate God Vishnu, or the Godhead itself, Krishna is the bringer of Yoga philosophy and the writer 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 goals: 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 established, classical Pan-Indian images.
In this e-book, members study the choice, or unconventional, Krishnas, delivering examples from extra localized Krishna traditions present in assorted areas between a variety of ethnic teams, vernacular language traditions, and distant branches of Indian religions. those wide-ranging, substitute visions of Krishna comprise 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 quite a few lesser-known sorts of Krishna bhakti offered from varied learn views. it's an informative addition to experiences in extensively conceived Vaishnavism and non secular traditions.” — Acta Orientalia Vilnensia
“…Guy Beck has … provid[ed] a fantastically produced quantity with a few interesting study papers offering ‘regional and vernacular diversifications on a Hindu deity’ … [he] has performed an excellent carrier through amassing and soliciting splendidly wealthy and various articles.” — Indo-Iranian Journal
"Surely, there are few, if any, deities extra important and significant to Hinduism than Krishna. This quantity provides very important voices to our realizing of this Hindu deity, a true and extremely major accomplishment." — Jeffrey J. Kripal, writer of Roads of extra, Palaces of knowledge: Eroticism and Reflexivity within the examine 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
There is also a downward mobility among thakurs, however. When a stone or statue has not been doing its job, and the town or family has been unlucky, the statue may be understood as weak (however, if there are real disasters, the statue may also be viewed as strong but angry, and needing propitiation). If the statue is determined to be weak, or its worshipers leave and nobody else wishes to take on the responsibility of caring for it, it loses status. It may be consigned to the Ganges River or some other body of water, or it may be put into a temple of some other deity as an additional god or goddess, also cared for by the priest.
Various elements of the puja also suggest this association. Songs sung during the puja, for example, often invoke the term sakhŒ, “female friend,” a term used to refer to Radha’s faithful female servants who accompany and serve the divine couple, and in Kartik puja circles women refer to themselves and each other with the same term. Popular Krishna traditions equate Radha’s sakhŒs with the gopŒs, and puja participants generally do the same. While the link between Kartik and the rasa-lŒla episode of Krishna’s life is espe- Domesticating Krishna 47 cially strong, however, several informants associated Kartik with Krishna’s entire lŒla, his “play,” in Braj—that is, Krishna’s entire life as a cowherd from his birth until his departure as an adult for Dvaraka.
Metaphors thus work together with bodily experience and image schemata to create “coherent metaphoric worlds,” allowing us to interact with, and even to “enter” those worlds. It is precisely this process of what Lakoff and Johnson call “mapping” that we can find in alternative Sahajiya notions of subtle physiology and ritual process, of identifying men with Krishna and women with Radha. This mapping (itself a spatial metaphor) allows for not just analysis and manipulation of the embodied condition and the material world, but for gradual transformation of the bodies of the male and female practitioners and the attainment of Sahaja.