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Krishna theology is presented in a pure monism (Shuddhadvaita) ... Tamil Nadu, Karnataka, Andhra Pradesh, and Kerala states have many major Krishna temples, ...
Krishnaite theology and cult originate in the first millennium BCE in the Northern India. The theology of the Bhagavad Gita (around 3rd–2nd centuries BCE) was the first Krishnaite theological system, if, according to Friedhelm Hardy, to read Gita as itself and not in the light of the Mahabharata frame with Vishnu-focussed doctrine. [3]
Krishna is often referred as Svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's internal potency and supreme beloved. [106] With Krishna, Radha is acknowledged as the supreme goddess, for it is said that she controls Krishna with her love. [107] It is believed that Krishna enchants the world, but Radha enchants even him.
International Society for Krishna Consciousness (ISKCON), commonly referred to as the Hare Krishna movement, is a Gaudiya Vaishnava Hindu religious organization. It was founded by A. C. Bhaktivedanta Swami Prabhupada [ 2 ] on 13 July 1966 in New York City.
Hinduism, in particular Vaishnavism and Shaivism, was the predominant religion in ancient Tamilakam.The Sangam period in Tamilakam (c. 600 BCE–300 CE) was characterized by the coexistence of many denominations and religions: Vaishnavism, Shaivism, Ajivika and later joined by Buddhism and Jainism alongside the folk religion of the Tamil people.
The Theology of a Lovers´ Quarrel. Classical and Contemporary Interpretations of Krishna's Humiliation. In: The Banyan Tree. Essays on Early Literature in New Indo-Aryan Languages. (Proceedings of the Seventh International Conference on Early Literature in New Indo-Aryan Languages, Venice, 1997). Vol.1. Edited by Mariola Offredi.
[citation needed] Theologians refer to verse 1.3.28 of the Bhagavata Purana, "krsnastu bhagavan svayam", literally "Krishna is God Himself" to point to Krishna as the Supreme Being. [26] Jiva Gosvami calls this phrase the "paribhasha-sutra" (definitive rule) of the theology of the Gaudiya Vaishnava school and a mahavakya (governing proposition).
The forty-ninth hymn of the Periya Tiruvantati describes Nammalvar's perception of Krishna: [10] Whenever I see the dark clouds, or the dark mountains, or the deep ocean, or the dark night, or the bee-humming Kaya flower, or anything else of dark hue, my heart leaves me and flies out, saying, “This is Krishna’s glorious form"