Krishnaism

Krishnaism ( IAST: ''Kṛṣṇaism'') is a large group of independent Hindu traditions—sampradayas related to Vaishnavism—that center on the devotion to Krishna as '' Svayam Bhagavan'', ''Ishvara'', ''Para Brahman'', the source of all reality, who is not an avatar of Vishnu. This is its difference from such Vaishnavite groupings as Sri Vaishnavism, Sadh Vaishnavism, Ramaism, Radhaism, Sitaism etc. There is also a personal Krishnaism, that is devotion to Krishna outside of any tradition and community, as in the case of the saint-poet Meera Bai. Leading scholars do not define Krishnaism as a suborder or offshoot of Vaishnavism, considering it a parallel and no less ancient current of Hinduism.

The teachings of the '' Bhagavad Gita'' can be considered as the first Krishnaite system of theology. Krishnaism originated in the late centuries BCE from the followers of the heroic Vāsudeva Krishna, which amalgamated several centuries later, in the early centuries CE, with the worshipers of the "divine child" Bala Krishna and the Gopala-Krishna traditions of monotheistic Bhagavatism. These non-Vedic traditions in ''Mahabharata'' canon affiliate itself with ritualistic Vedism in order to become acceptable to the orthodox establishment. Krishnaism becomes associated with bhakti yoga and bhakti movement in the Medieval period.

The most remarkable Hindu scriptures for the Krishnaites became '' Bhagavad Gita'', ''Harivamsa'' (appendix to the Mahabharata), and ''Bhagavata Purana''.

History

Overview

Krishnaism originates in the first millennium BCE, as the theological system of the '' Bhagavad Gita'', initially focusing on the worship of the heroic Vāsudeva Krishna in the region of Mathura, the "divine child" Bala Krishna and Gopala-Krishna. It is closely related to, and find its origin in, Bhagavatism.

Krishnaism is a non-Vedic tradition in origin, but it further developed its appeal towards orthodox believers through the syncretism of these traditions with the Mahabharata epic. In particular Krishnaism incorporated more or less superficially the Vedic supreme deity Vishnu, who appears in the Rigveda. Krishnaism further becomes associated with bhakti yoga in the Medieval period.

Ancient traditions. Northern India

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. There is no concept of the avatara, which was introduced only in 4th or 5th century CE. There is Krishna as an eternal himself, unmanifest Vishnu. As Krishna says:

Early Krishnaism already flourished several centuries BCE with the cult of the heroic Vāsudeva Krishna in and around the region of Mathura, which, several centuries later, was amalgamated with the cult of the "divine child" Bala Krishna and the Gopala traditions. While Vishnu is attested already in the Rigveda as a minor deity, the development of Krishnaism appears to take place via the worship of Vasudeva in the final centuries BCE. But, in accordance with Dandekar, the "Vasudevism" marks the beginning of Vaishnavism in whole.
In other words, Krishnaism, according to Dandekar, is not an offshoot of Vaishnavism, but, on the contrary, the cult of Vishnu and his avatars is the later transformation of Krishnaism-Bhagavatism. This earliest phase was established in the time of Pāṇini (4th century BCE) who, in his ''Astadhyayi'', explained the word ''vasudevaka'' as a ''bhakta'' (devotee) of Vasudeva. At that time, Vāsudeva was already considered as a demi-God, as he appears in Pāṇini's writings in conjunction with Arjuna as an object of worship, since Pāṇini explains that a ''vāsudevaka'' is a devotee (''bhakta'') of Vāsudeva.

A branch which flourished with the decline of Vedism was centred on Krishna, the deified tribal hero and religious leader of the Yadavas. Worship of Krishna, the deified tribal hero and religious leader of the Yadavas, took denominational form as the Pancaratra religions. This tradition has at a later stage merged with the tradition of Narayana.

The character of Gopala Krishna is often considered to be non-Vedic.

By the time of its incorporation into the Mahabharata canon during the early centuries CE, Krishnaism began to affiliate itself with Vedism in order to become acceptable to orthodoxy, in particular aligning itself with Rigvedic Vishnu. At this stage that Vishnu of the Rig Veda was assimilated into Krishnaism and became the equivalent of the Supreme God. The appearance of Krishna as one of the ''Avatars'' of Vishnu dates to the period of the Sanskrit epics in the early centuries CE. The Bhagavad Gita was incorporated into the Mahabharata as a key text for Krishnaism.

Early medieval traditions. Southern and Eastern India

By the Early Middle Ages, Krishnaism had risen to a major current of Vaishnavism.

According to Friedhelm Hardy, there is evidence of early "southern Krishnaism," despite the tendency to allocate the Krishna-traditions to the Northern traditions. South Indian texts show close parallel with the Sanskrit traditions of Krishna and his gopi companions, so ubiquitous in later North Indian text and imagery.Monius, Anne E. ''"Dance Before Doom. Krishna In The Non-Hindu Literature of Early Medieval South India"'' in Early writings in Dravidian culture such as ''Manimekalai'' and the '' Cilappatikaram'' present Krishna, his brother, and favourite female companions in the similar terms. Hardy argues that the Sanskrit Bhagavata Purana is essentially a Sanskrit "translation" of the bhakti of the Tamil alvars.

Devotion to southern Indian Mal (Thirumal) may be an early form of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some elements of Vishnu. The alvars, whose name can be translated "sages" or "saints", were devotees of Mal. Their poems show a pronounced orientation to the Vaishnava, and often Krishna, side of Mal. But they do not make the distinction between Krishna and Vishnu on the basis of the concept of the avatars. Yet, according to Hardy the term "Mayonism" should be used instead of "Krishnaism" when referring to Mal or Mayon.

At the same ages, in East India, the Jagannathism ( Odia Vaishnavism) was origined as the cult of the god Jagannath ()—an abstract form of Krishna. Jagannathism is a regional, previously state, temple-centered version of Krishnaism, where Lord Jagannath is understood as a principal god, Purushottama and Para Brahman, but can also be regarded as a non-sectarian syncretic Vaishnavite and pan-Hindu cult. According to the ''Vishnudharma Purana'' ( 4th century), Krishna is woshipped in the form of Purushottama in Odra (Odisha). The Jagannath temple in Puri, Odisha is particularly significant within the tradition and one of the major pilgrimage destinations for Hindus since about 800 CE, later became a centre of attraction for a number of both Krishnaite and other Vaishnava acharyas, and a place where for the first time the famous poem ''Gita Govinda'' was introduced into the liturgy.

Vaishnavism in the 8th century came into contact with the Advaita doctrine of Adi Shankara. Vasudeva has been interpreted by Adi Shankara, using the earlier Vishnu Purana as a support, as meaning the "supreme self" or Vishnu, dwelling everywhere and in all things.Ganguli translation of Mahabharata
Chapter 148
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At this period emerged one of key texts for Krishnaites, the ''Bhagavata Purana'', that promotes bhakti (devotion) to Krishna. In it one reads:

Another notable bouquet of glory of Krishna was the poems in Sanskrit, possibly by Bilvamangala from Kerala, the ''Balagopala Stuti'' ("The Childhood of Krishna") and the '' Shree Krishna Karnamrutam'' (also called ''Lilasuka'', "Playful parrot"), that later became a favorite text of the Bengali acharya Chaitanya Mahaprabhu.

High and late medieval traditions

This is the most important period, it was at this time that Krishnaism acquired the form in which its traditions exist to nowadays. The bhakti movement of the high and later Middle Ages Hinduism emerges in the 9th or 10th century, and is based (its Krishnaite form) on the ''Bhagavata Purana'', ''Narada Bhakti Sutra'', and other scriptures. In North and East India, Krishnaism gave rise to various Medieval movements. Early Bhakti Krishnaite pioneers include a Telugu-origin philosopher Nimbarkacharya (12th or 13th century CE), a founder of the first Bhakti-era Krishnaite Nimbarka Sampradaya ( Kumara sampradaya), and his an Odisha-born friend, poet Jayadeva, author of ''Gita Govinda''. Both promoted Radha Krishna to be the supreme lord while the ten incarnations are his forms. Nimbarka more than any other acharyas gave Radha a place as a deity.

Since 15th century in Bengal and Assam flourished Tantric variety of Krishnaism— Vaishnava-Sahajiya linked to the Bengali poet Chandidas, as well as related to it Bauls—where Krishna is the inner divine aspect of man and Radha is the aspect of woman. Chandidas' ''Shrikrishna Kirtana'', a poem on Krishna and Radha, depicts them as divine couple, but in human love.

The other 15th–16th centuries Bhakti poet- sants - Vidyapati, Meera Bai, Surdas, Swami Haridas, as well as Narsinh Mehta (1350–1450), who preceded all of them, also wrote about Radha and Krishna love.

The most emerged Krishnaite guru-acharyas of 15th–16th centuries were Vallabhacharya in Braj, Sankardev in Assam, and Chaitanya Mahaprabhu in Bengal. They developed their own schools, namely Pushtimarg sampradaya of Vallabha, Gaudiya Vaishnavism, Chaitanya Sampradaya (rather, Chaitanya was an inspirator with no formal successors), with Krishna and his chief consort and shakti Radha as the supreme god, and Ekasarana Dharma tradition of Sankardev who worship only Krishna, that started under the influence of the Odia cult of Jagannath.

In the Western Indian state of Maharashtra, saint poets of the Warkari tradition such as Dnyaneshwar, Namdev, Janabai, Eknath, and Tukaram promoted the worship of Vithoba, a local form of Krishna, from the late of the 13thcentury until the late 18thcentury. Before the Warkari sampradaya, Krishna devotion (Pancha-Krishna, i.e. five Krishnas) became well established in Maharashtra due to the rise of Mahanubhava Panth founded by the 13th-century Gujarati acharya Chakradhara. Both schools, Warkari and Mahanubhava, venerated Krishna and his wife Rukmini (Rakhumai).

In 16th century in Mathura region, offshoot of Krishnaism is established as Radha Vallabha Sampradaya by the Braj-language poet-sant Hith Harivansh Mahaprabhu and who emphasized devotion to Radha as the ultimate supreme deity.

Modern times

The Pranami Sampradaya (Pranami Panth) emerged in the 17th century in Gujarat, based on the Krishna-focussed syncretist Hindu- Islamic teachings of a Sindh-born Devchandra Maharaj (1581–1655) and his famous successor, Mahamati Prannath (1618–1694).

During the 18th century at Kolkata existed the Sakhībhāvakas community, whose members ware female dress in order to identify themselves with the gopis, companions of Radha.

In non-Indo-Aryan Manipur region, after a short period of Ramaism penetration, Gaudiya Vaishnavism spread, especially from beginning the second quarter of the 18th century ( Manipuri Vaishnavism, the lineage of Natottama Thakura).

In the 1890s in Bengal, Mahanam Sampraday emerged as an offshoot of Gaudiya Vaishnavism. Prabhu Jagadbandhu was considered a new incarnation of Krishna, Chaitanya Mahaprabhu and Nityananda by his followers.

At the beginning of the 20th century the first attempts at a Krishnaite mission in the West began. A pioneer of American mission has become Baba Premananda Bharati (1858–1914) from the circle of mentioned Prabhu Jagadbandhu. Baba Bharati founded in 1902 the short-lived "Krishna Samaj" society in New York City and built a temple in Los Angeles. He was an author of the first full-length trearment of Gaudiya Vaishnavism in English ''Sree Krishna—the Lord of Love'' (New York, 1904); the author sent the book to Russian writer Leo Tolstoy, who was intrigued and used text for composition his notable '' A Letter to a Hindu''. Baba Bharati's followers later formed several organisations in US, including now defunct the Order of Living Service and the AUM Temple of Universal Truth.

Within Gaudiya Vaishnavism in 20th century was also established the reform Gaudiya Math and its largest worldwide successor, the International Society for Krishna Consciousness (a.k.a. Hare Krishna Movement), formed in New York by acharya A. C. Bhaktivedanta Swami Prabhupada.

There is the number of neo-Hindu Krishnaite organisations only partially related to traditional sampradayas, such as Jagadguru Kripalu Parishat, Jagadguru Kripaluji Yog, and westernezed Science of Identity Foundation

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