1. Among studies of the nature of language, mantras, and names in various Vedic and post-Vedic traditions, see Gonda 1963a, 1970; Beck 1995, 2004; Holdrege 1996; Alper 1989; Biardeau 1964; Padoux 1986, 1990. See also the issues of the Journal of Vaiṣṇava Studies on The Holy Name (1994) and on Kīrtan and Bhajan (2009). For additional references, see nn. 4–5, 51.
2. Viṣṇu Purāṇa 1.5.62–63. As mentioned in Chapter 3, this passage appears with slight variations in Mārkaṇḍeya Purāṇa 48.42–43; Kūrma Purāṇa 1.7.64–65; Liṅga Purāṇa 1.70.257–259; and Śiva Purāṇa Vāyavīya 1.12.67–69. See also the parallel passages in Manu-Smṛti 1.21 and Mahābhārata 12.224.56, with n. 672*.
3. See, for example, Viṣṇu Purāṇa 1.5.42–45.
4. It should be noted that although the terms mantra and Saṃhitā are often used interchangeably, they are not entirely synonymous, as the Taittirīya Saṃhitā (Black Yajur-Veda) contains, in addition to mantras, some Brāhmaṇa material discussing the sacrificial ceremonies. For discussions of Vedic conceptions of mantra, see Gonda 1963a; Staal 1989; Wheelock 1989; Findly 1989.
5. For a brief analysis of the terminology used to designate the Vedic mantras, see Holdrege 1996: 30–32.
6. Gonda 1963a: 255.
7. For analyses of the Ṛg-Veda’s treatment of the mechanisms of Vedic cognition, see Holdrege 1996: 229–237; Gonda 1963b.
8. The term tapas refers in the present context to the meditative practice through which the ṛṣis attained their cognitions of the Vedic mantras. See, for example, Ṛg-Veda 8.59.6; 10.109.4; 10.154.5.
9. For a discussion of the nature and function of the heart in the Ṛg-Veda and later Indian texts, see Gonda 1963b: 276–288. On the basis of his analysis of relevant verses in the Ṛg-Veda, Gonda (1963b: 281) shows that the heart is “the place where inspiration is received and from which sacred speech originates.”
10. Ṛg-Veda 1.164.39.
11. For a discussion of the terms dhī, dhīti, manīṣā, and related terms used in the Ṛg-Veda to refer to the cognitions of the ṛṣis, see Gonda 1963b: 51–56, 68–225. For an analysis of the synesthetics of Vedic cognition, see Holdrege 1996: 229–237.
12. See, for example, Ṛg-Veda 1.37.4; 3.18.3; 4.43.1; 7.34.1; 7.34.9; 7.97.3; 8.27.13; 10.176.2.
13. See, for example, Ṛg-Veda 10.61.7; 10.88.8; 7.97.3.
14. Ṛg-Veda 4.11.2–3.
15. See, for example, Ṛg-Veda 1.40.5.
16. See, for example, Ṛg-Veda 10.50.4, in which the deity Indra is called the “preeminent (jyeṣṭha) mantra.”
17. See, for example, Ṛg-Veda 10.130.4–5. Cf. Taittirīya Saṃhitā 5.2.4.1, in which the body of Agni is identified with the meters.
18. Ṛg-Veda 2.35.2. For a discussion of relevant verses, see Holdrege 1996: 234–237; Gonda 1963b: 276–283.
19. Ṛg-Veda 1.143.1.
20. Gonda 1963b: 39. For Gonda’s analysis of the various occurrences of the term vipra in the Ṛg-Veda, see 1963b: 36–40.
21. For a discussion of relevant verses, see Holdrege 1996: 236–237.
22. Among the numerous examples, see Ṛg-Veda 1.10.5; 1.91.11; 2.11.2; 2.12.14; 2.39.8; 3.32.13; 3.34.1–2; 4.32.12; 5.11.5; 5.22.4; 5.31.4; 5.31.10; 6.44.13; 7.19.11; 8.6.1; 8.6.11–12; 8.6.21; 8.6.31; 8.6.35; 8.8.8; 8.13.16; 8.14.5; 8.14.11; 8.44.2; 8.44.12; 8.44.22; 8.62.4; 8.74.1; 8.74.8–9; 8.93.27; 8.95.6–7; 8.98.8; 9.73.2; 10.4.7; 10.63.17.
23. Ṛg-Veda 6.44.13.
24. Ṛg-Veda 8.8.8.
25. Ṛg-Veda 1.91.11.
26. Regarding the role of the yajña in the process of creation, see Ṛg-Veda 10.90; 10.130; 10.81.1; 10.81.5–6; 10.82.1.
27. Ṛg-Veda 10.90.16; 10.90.9.
28. Ṛg-Veda 10.130.2; 10.130.4–7.
29. For a discussion of relevant passages, see Holdrege 1996: 54–55. For an extended analysis of the cosmogonic role of yajña as an “instrument of cosmic healing and construction” in the Brāhmaṇas, see Smith 1989: 50–81.
30. The Aitareya Brāhmaṇa identifies the creator Prajāpati with the hotṛ priest, while the Pañcaviṃśa and Jaiminīya Brāhmaṇas associate him with the udgātṛ priest. See, for example, Aitareya Brāhmaṇa 2.15; 2.16; Pañcaviṃśa Brāhmaṇa 6.4.1; 6.5.18; 7.10.16; Jaiminīya Brāhmaṇa 1.70; 1.85; 1.88; 1.259; cf. Śatapatha Brāhmaṇa 4.3.2.3.
31. Pañcaviṃśa Brāhmaṇa 25.6.2; 25.17.2.
32. See, for example, Aitareya Brāhmaṇa 4.23; Kauṣītaki Brāhmaṇa 6.15; 5.3; Śatapatha Brāhmaṇa 2.5.1.17; 2.5.2.1; 2.5.2.7; 2.6.3.4; Pañcaviṃśa Brāhmaṇa 6.1.1–2; 8.5.6; 4.1.4; 22.9.2; Jaiminīya Brāhmaṇa 1.67.
33. This formula is frequently repeated in the Śatapatha Brāhmaṇa. See, for example, Śatapatha Brāhmaṇa 4.2.4.16; 4.5.5.1; 4.5.6.1; 4.5.7.1. See also Śatapatha Brāhmaṇa 2.5.1.17; Aitareya Brāhmaṇa 2.33; 4.23.
34. See also the variant of this passage, Pañcaviṃśa Brāhmaṇa 6.9.15.
35. See also Jaiminīya Brāhmaṇa 1.99; cf. 1.104; Pañcaviṃśa Brāhmaṇa 7.5.1; 7.5.4.
36. With respect to the recitation of specific ṛcs or sāmans for particular purposes, see, for example, Pañcaviṃśa Brāhmaṇa 7.10.13–17; 7.5.1–3; 13.5.13; Jaiminīya Brāhmaṇa 1.148; 1.160; 1.116; 1.117–118. With respect to the performance of specific sacrificial rituals to obtain particular ends, see Kauṣītaki Brāhmaṇa 5.3; 12.8; Pañcaviṃśa Brāhmaṇa 4.1.4–5; 6.1.1–3; 6.3.9–10; 22.9.2–3.
37. For an analysis of relevant passages, see Holdrege 1996: 56–62. For an extended study of the taxonomies of the Brāhmaṇas, see B. Smith 1994: esp. 287–313.
38. See, for example, Śatapatha Brāhmaṇa 8.7.4.5.
39. The three vyāhṛtis are at times directly identified with the three Vedas. See, for example, Jaiminīya Upaniṣad Brāhmaṇa 2.9.7; 3.18.4. However, they are more often described as their essences. See Aitareya Brāhmaṇa 5.32; Kauṣītaki Brāhmaṇa 6.10–11; Śatapatha Brāhmaṇa 11.5.8.1–4; Ṣaḍviṃśa Brāhmaṇa 1.5.7; Jaiminīya Brāhmaṇa 1.357–358; 1.363–364; Jaiminīya Upaniṣad Brāhmaṇa 1.1.2–5; 1.23.6; 3.15.8–9.
40. Jaiminīya Upaniṣad Brāhmaṇa 1.1.1–5. See also Ṣaḍviṃśa Brāhmaṇa 1.5.7; Śatapatha Brāhmaṇa 11.1.6.3; 2.1.4.11–13.
41. Ṣaḍviṃśa Brāhmaṇa 1.5.7; Jaiminīya Upaniṣad Brāhmaṇa 1.23.6–8. Regarding the threefold Veda as full of rasa, see Jaiminīya Upaniṣad Brāhmaṇa 1.8.1–5; 3.19.2–5.
42. Jaiminīya Upaniṣad Brāhmaṇa 1.23.6–7. See also Aitareya Brāhmaṇa 5.32, in which the three constituent sounds (varṇas) of the syllable Om—a, u, and m—are represented as the essences of the three vyāhṛtis.
43. Jaiminīya Brāhmaṇa 1.322; 1.336; Jaiminīya Upaniṣad Brāhmaṇa 1.8.1–10; 3.19.2–7; 1.1.6; 1.18.10; Kauṣītaki Brāhmaṇa 6.12. However, see Jaiminīya Upaniṣad Brāhmaṇa 1.23.6–1.24.2, in which Prajāpati succeeds in pressing the syllable Om, and its essence (rasa) flows forth (root kṣar) and is not exhausted (root kṣi). Hence Om is called akṣara and akṣaya.
44. Regarding Vedic conceptions of the relationship between nāman and rūpa, name and form, see Coomaraswamy’s definitions: “the forms, ideas, similitudes, or eternal reasons of things (nāma, ‘name’ or ‘noumenon’ = forma) and the things themselves in their accidental and contingent aspects (rūpa, ‘phenomenon’ = figura)” (1936: 44). See also Falk’s characterization of nāman as “the inherent, unsensuous essence of the thing to which it belongs” (1943: 16). For an extended study of Vedic notions of nāman, see Gonda 1970.
45. For an analysis of the strategies deployed by the Upaniṣadic sages in recasting the category of Veda in accordance with their monistic perspective, see Holdrege 1996: 62–70.
46. Muṇḍaka Upaniṣad 1.1.4–5.
47. Taittirīya Upaniṣad 1.8; Kaṭha Upaniṣad 2.16; Praśna Upaniṣad 5.2; Maitri Upaniṣad 6.5; 6.22–23. See also Māṇḍūkya Upaniṣad 12, in which Om is identified with Ātman.
48. Maitri Upaniṣad 6.22–23.
49. Chāndogya Upaniṣad 2.23.2–3.
50. Maitri Upaniṣad 6.22; cf. 6.23–26; 6.28. Among other passages that recommend using the syllable Om as a vehicle in meditation, see Muṇḍaka Upaniṣad 2.2.4; 2.2.6; Praśna Upaniṣad 5.1–7; Śvetāśvatara Upaniṣad 1.13–14.
51. For discussions of the role of mantras in various aspects of Indian thought and practice, see the collection of essays edited by Alper (1989), which contains an extensive bibliographic essay. See also Gonda 1963a; Dasgupta 1957; Wayman 1975; Padoux 1986, 1990: 372–426; Beck 1995; Coward and Goa 2004.
52. Bhāgavata Purāṇa 12.6.37–44.
53. Bhāgavata Purāṇa 1.1.1.
54. Bhāgavata Purāṇa 3.12.34; 3.12.37; cf. 12.6.44.
55. Bhāgavata Purāṇa 3.9.24.
56. I will provide a brief analysis of the Bhāgavata Purāṇa’s representations of mantra meditation in Chapter 6.
57. The nine forms of bhakti to Viṣṇu are enumerated in Bhāgavata Purāṇa 7.5.23–24 as hearing about him (śravaṇa), singing about him (kīrtana), remembering him (smaraṇa), serving his feet (pāda-sevana), worshiping him (arcana), praising him (vandana), service to him (dāsya), friendship with him (sakhya), and offering one’s self to him (ātma-nivedana).
58. Among passages that mention the triad of hearing (root śru), singing (root kīrt), and contemplative recollection (root smṛ), see, for example, Bhāgavata Purāṇa 2.1.5; 2.2.36; 2.4.15; 3.33.6; 5.8.29; 7.11.11. Regarding the triad of hearing (root śru), singing (root kīrt), and meditation (root dhyā or cint), see, for example, 1.2.14; 10.70.43; 12.3.46; 10.90.50.
59. Bhāgavata Purāṇa 6.3.21–22. While in 6.3.21–22 the Bhāgavata emphasizes the special status of singing the divine names as the defining practice of bhakti-yoga, in 3.29.14–19 it includes nāma-saṃkīrtana among a broader list of practices that are important for the cultivation of bhakti-yoga. Regarding Bhāgavata dharma, see also 6.2.20; 6.2.24. This dharma is expounded by the messengers of Viṣṇu to the messengers of Yama in the account of Ajāmila in 6.1.20–6.3.35, which I will discuss later.
60. Bhāgavata Purāṇa 11.5.32; 11.5.36–38; 12.3.44; 12.3.51–52.
61. Bhāgavata Purāṇa 12.3.51–52. Variants of 12.3.51–52 are found in Viṣṇu Purāṇa 6.2.17; Padma Purāṇa (Veṅk) Uttara 71.24–25; Bṛhannāradīya Purāṇa 38.97.
62. Bhāgavata Purāṇa 11.5.32.
63. Bhāgavata Purāṇa 3.33.6–8. For additional references regarding dog-eaters and other outcastes, see n. 69.
64. See, for example, Bhāgavata Purāṇa 6.2.7–19; 6.2.38; 6.3.24; 6.3.26; 6.3.31–32; 5.25.11; 10.34.17; 11.28.40; 12.13.23. Regarding the purifying power of kīrtana generally, without explicit reference to the divine names, see 1.2.17–18; 2.4.15; 6.13.8; 9.3.34; 10.70.43; 12.3.46.
65. Bhāgavata Purāṇa 6.2.9–12; 6.2.16–17; 6.3.31–32.
66. Bhāgavata Purāṇa 6.2.9–12.
67. Bhāgavata Purāṇa 12.3.45–46; 12.3.48; cf. 1.2.17.
68. See, for example, Bhāgavata Purāṇa 1.9.23; 6.2.45–46; 6.3.23–24; 6.16.44; 7.7.34–36; 11.5.36–37; 12.3.44; 12.3.51.
69. In addition to Bhāgavata Purāṇa 3.33.6–7, cited earlier, see 6.13.8; 10.70.43; 6.16.44. See also 3.16.6; 7.9.10; 11.14.21, which extol the power of bhakti to elevate dog-eaters from their impure status as outcastes. For an analysis of the Bhāgavata Purāṇa’s socially inclusive model, see Hopkins 1966.
70. Bhāgavata Purāṇa 6.2.14–15; 6.2.18–19; cf. 6.2.7–8; 5.25.11; 12.3.44.
71. For the story of Ajāmila, see Bhāgavata Purāṇa 6.1.20–6.3.35.
72. Bhāgavata Purāṇa 11.2.39–40; 11.2.42; cf. 2.3.24.
73. Bhāgavata Purāṇa 7.7.34–36.
74. Bhāgavata Purāṇa 1.2.11.
75. See, for example, Bhāgavata Purāṇa 3.15.17. For a discussion of the Bhāgavata’s representations of kīrtana as both a means to an end (sādhana) and an end in itself (sādhya), see Edelmann 2009.
76. Hein 1976: 28.
77. For a selection of passages pertaining to divine names from a range of Gauḍīya sources, see Delmonico 2007. For a brief overview of the perspectives of five of the “six Gosvāmins of Vṛndāvana”—Sanātana Gosvāmin, Rūpa Gosvāmin, Gopāla Bhaṭṭa Gosvāmin, Raghunāthadāsa Gosvāmin, and Jīva Gosvāmin—on kīrtana, see Broo 2009.
78. As mentioned in the Introduction, the eight ślokas of the Śikṣāṣṭaka are recorded by Rūpa Gosvāmin in his Padyāvalī and are presented together for the first time as an eight-śloka unit by Kṛṣṇadāsa Kavirāja in Caitanya Caritāmṛta 3.20.ślokas 3–10.
79. Śikṣāṣṭaka 1.
80. Śikṣāṣṭaka 2.
81. Śikṣāṣṭaka 3.
82. Śikṣāṣṭaka 6.
83. Jīva develops these arguments in Tattva Sandarbha 10–26, as discussed in Chapter 3.
84. Bhagavat Sandarbha 46.
85. Bhagavat Sandarbha 46. Regarding the supreme status of the Kṛṣṇa-nāman as the most powerful and efficacious of all the divine names, see also Kṛṣṇa Sandarbha 82, together with Jīva Gosvāmin’s commentary on this section in the Sarva-Saṃvādinī.
86. Tattva Sandarbha 24, citing Bhāgavata Purāṇa 1.1.3.
87. Bhagavat Sandarbha 46; Tattva Sandarbha 15; Bhakti Sandarbha 265. All three passages cite an unidentified verse from the Skanda Purāṇa, which is also cited by Rūpa Gosvāmin in Laghubhāgavatāmṛta 1.5.355.
88. Bhagavat Sandarbha 46.
89. Kṛṣṇa Nāmāṣṭaka 2, 7.
90. Kṛṣṇa Nāmāṣṭaka 1.
91. Kṛṣṇa Nāmāṣṭaka 5.
92. Caitanya Caritāmṛta 1.7.70–72; 1.7.80.
93. Caitanya Caritāmṛta 2.17.127; 2.17.130.
94. Bhaktirasāmṛtasindhu 1.2.233, citing an unidentified verse from the Padma Purāṇa. This verse is also cited by Jīva Gosvāmin in Bhagavat Sandarbha 46 and by Kṛṣṇadāsa Kavirāja in Caitanya Caritāmṛta 2.17.126–128, with śloka 5, which I will discuss subsequently.
95. Jīva Gosvāmin’s commentary on Bhaktirasāmṛtasindhu 1.2.233. Jīva also comments on this verse from the Padma Purāṇa in Bhagavat Sandarbha 46.
96. Bhagavat Sandarbha 46.
97. Bhagavat Sandarbha 46.
98. Kṛṣṇa Nāmāṣṭaka 7.
99. Bhaktirasāmṛtasindhu 1.2.233, citing an unidentified verse from the Padma Purāṇa.
100. Caitanya Caritāmṛta 2.17.126–128. Immediately following this passage, in 2.17.śloka 5, Kṛṣṇadāsa Kavirāja invokes as a prooftext the Padma Purāṇa verse, quoted earlier, that is cited by Rūpa Gosvāmin in Bhaktirasāmṛtasindhu 1.2.233.
101. Caitanya Caritāmṛta 2.17.128.
102. Bhagavat Sandarbha 46.
103. Caitanya Caritāmṛta 1.17.19.
104. Bhagavat Sandarbha 46.
105. Bhaktirasāmṛtasindhu 1.2.234.
106. Kṛṣṇa Nāmāṣṭaka 8.
107. Caitanya Caritāmṛta 2.17.129–130, with śloka 6; 2.16.70–73; 2.15.106–111, with śloka 2.
108. Caitanya Caritāmṛta 2.9.21–25; 2.9.30; 1.17.189–195.
109. See Śikṣāṣṭaka 2, quoted earlier.
110. See Śikṣāṣṭaka 1, quoted earlier.
111. See the unidentified Padma Purāṇa verse, quoted earlier, that is cited by Rūpa Gosvāmin in Bhaktirasāmṛtasindhu 1.2.233. As mentioned earlier, this verse is also cited by Jīva Gosvāmin in Bhagavat Sandarbha 46 and by Kṛṣṇadāsa Kavirāja in Caitanya Caritāmṛta 2.17.126–128, with śloka 5.
112. Bhaktirasāmṛtasindhu 2.1.102–103.
113. Bhaktirasāmṛtasindhu 2.1.103, citing an unidentified verse from the Padma Purāṇa. This verse is also cited by Kṛṣṇadāsa Kavirāja in Caitanya Caritāmṛta 3.3. śloka 4.
114. See Bhaktirasāmṛtasindhu 1.1.21, with Jīva Gosvāmin’s commentary; 1.2.177.
115. Bhaktirasāmṛtasindhu 1.2.150; 1.2.171.
116. Bhakti Sandarbha 262–265, 128.
117. Bhakti Sandarbha 265, 272–274, 128, 248; Bhagavat Sandarbha 46. Regarding dog-eaters and other outcastes, Jīva Gosvāmin comments on Bhāgavata Purāṇa 3.33.6–7, quoted earlier, in Bhakti Sandarbha 128, and Bhāgavata Purāṇa 6.16.44 in Bhakti Sandarbha 248.
118. Caitanya Caritāmṛta 3.20.9–10, with śloka 3, which cites Śikṣāṣṭaka 1.
119. Caitanya Caritāmṛta 2.25.152; cf. 1.8.22; 2.15.108.
120. Caitanya Caritāmṛta 3.3.58–60. Regarding the liberating power of the name, see 2.15.108–110, with śloka 2; 1.7.71; 1.8.24; 3.5.146.
121. The four varṇas are the brahmins, priests; kṣatriyas, kings and warriors; vaiśyas, merchants, agriculturalists, and artisans; and śūdras, servants.
122. The four āśramas, as defined in the brahmanical discourse of dharma, pertain to the brahmacārin, student; gṛhastha, householder; vānaprastha, forest-dweller; and saṃnyāsin, renunciant.
123. For an analysis of the brahmanical discourse of dharma, see Holdrege 2004.
124. Caitanya Caritāmṛta 2.18.112–113.
125. Caitanya Caritāmṛta 2.15.108–110, with śloka 2; 2.18.115, with śloka 10; 3.3.48–57, with ślokas 2–3.
126. Caitanya Caritāmṛta 3.3.62–71; 3.20.98.
127. Caitanya Caritāmṛta 3.3.52–57, with śloka 2, which cites an unidentified passage from the Nṛsiṃha Purāṇa. As Dimock (1999: 812 n. 52) notes, hārāma is the Persian term for boar or for unclean things generally and is here understood as a semblance of the divine name “Rāma.”
128. Kṛṣṇa Nāmāṣṭaka 3; cf. Bhaktirasāmṛtasindhu 1.2.225.
129. Bhakti Sandarbha 276, 248, 262–265, 272. In Bhakti Sandarbha 262–265 Jīva Gosvāmin cites passages from the Bhāgavata Purāṇa, 6.2.10–11 and 11.2.39–40; 11.2.42, that were cited earlier. In Bhakti Sandarbha 272 he cites Bhāgavata Purāṇa 11.5.37.
130. Caitanya Caritāmṛta 3.3.168–171; 3.3.173–176.
131. In the brahmanical formulation of the four puruṣārthas, kāma is sensual pleasure, particularly as manifested in sexual and aesthetic experience; artha is economic and political well-being, encompassing notions of wealth and power; dharma is the cosmic ordering principle that regulates every aspect of individual, social, and cosmic life, finding expression on the human plane in a comprehensive system of sociocultural norms and duties; and mokṣa is liberation from saṃsāra, the cycle of birth and death, which is considered the supreme goal of human existence.
132. Caitanya Caritāmṛta 1.17.82–83; cf. 3.7.92.
133. Caitanya Caritāmṛta 3.3.244–245.
134. Caitanya Caritāmṛta 1.8.22–23.
135. For a discussion of the role of the eight sāttvika-bhāvas in Rūpa Gosvāmin’s theory of bhakti-rasa, see Chapter 2.
136. See Bhāgavata Purāṇa 11.2.39–40; 11.2.42 and 7.7.34–36, quoted earlier.
137. Śikṣāṣṭaka 6.
138. For a discussion of the role of the two forms of sādhana-bhakti, vaidhī-bhakti and rāgānugā-bhakti, in fashioning a devotional body, see Chapter 2.
139. Bhaktirasāmṛtasindhu 1.2.92; 1.2.230–234; 1.2.145–146; 1.1.21; 1.2.170–171; 1.2.242; 1.2.177; 1.2.85; 1.2.149–150; 1.2.185; 1.2.84; 1.2.123–124; Bhakti Sandarbha 262–265, 271–274, 248, 128, 276.
140. As discussed in Chapter 2, the other four practices are hearing the Bhāgavata Purāṇa and savoring its meanings; residing in Mathurā-maṇḍala, the region of Vraja; worship of ritual images (mūrtis) of Kṛṣṇa; and association with holy persons (sādhus). Rūpa Gosvāmin enumerates the five practices in Bhaktirasāmṛtasindhu 1.2.90–93 and discusses each of the practices more fully in Bhaktirasāmṛtasindhu 1.2.225–244. See especially Bhaktirasāmṛtasindhu 1.2.244, in which Rūpa ascribes to the nāman, Bhāgavata Purāṇa, Vraja-dhāman, mūrti, and Kṛṣṇa bhaktas, which are the focal points of these five practices, the status of “transmundane (alaukika) forms” that are capable of manifesting Kṛṣṇa himself on the gross material plane. Kṛṣṇadāsa Kavirāja enumerates the five practices in Caitanya Caritāmṛta 2.22.74–75.
141. Regarding the nine forms of bhakti enumerated in Bhāgavata Purāṇa 7.5.23–24, see n. 57. Jīva Gosvāmin comments on this passage from the Bhāgavata in Bhakti Sandarbha 169 and then provides an extended analysis of these nine forms of bhakti in Bhakti Sandarbha 248–309.
142. Bhakti Sandarbha 265, 263, 128, 270–274.
143. Caitanya Caritāmṛta 2.6.218; 3.4.65–66. Regarding the nine forms of bhakti celebrated in Bhāgavata Purāṇa 7.5.23–24, see n. 57.
144. Caitanya Caritāmṛta 2.15.104–111; 2.16.68–73; 3.6.221; 3.6.224; 1.17.27; 2.9.333–334.
145. With respect to the name as an avatāra in Kali Yuga, see Caitanya Caritāmṛta 1.17.19, cited earlier. Regarding nāma-saṃkīrtana as the yuga-dharma of Kali Yuga established by Caitanya as the avatāra of Kali Yuga, see Caitanya Caritāmṛta 1.3.17; 1.3.31; 1.3.40, with ślokas 9–10; 1.4.4; 1.4.35–36; 1.4.179; 1.7.72; 2.11.87–88, with śloka 10; 2.20.284–287, with ślokas 53–57; 3.3.70–71; 3.4.95; 3.7.9–11; 3.20.7–8, with śloka 2.
146. Caitanya Caritāmṛta 2.11.87–88.
147. Caitanya Caritāmṛta 2.20.284–287, with ślokas 53–57, cites Bhāgavata Purāṇa 12.3.51–52 and a variant of this tradition in Viṣṇu Purāṇa 6.2.17, along with two other verses from the Bhāgavata Purāṇa, 11.5.32 and 11.5.36, that allot a special role to saṃkīrtana in Kali Yuga. Kṛṣṇadāsa Kavirāja’s interpretation of Bhāgavata Purāṇa 11.5.32 will be discussed subsequently.
148. For a discussion of the other prooftexts from the Bhāgavata Purāṇa that Kṛṣṇadāsa Kavirāja invokes in order to legitimate his interpretation of Bhāgavata Purāṇa 11.5.32 as referring to Caitanya, see Chapter 1, p. 66, with n. 117.
149. Caitanya Caritāmṛta 1.3.62–64; cf. 2.11.88, with śloka 10; 3.20.8, with śloka 2. The aśvamedha, or horse sacrifice, is one of the most important of the royal rituals in the hierarchy of Vedic yajñas.
150. Caitanya Caritāmṛta 2.18.112–115, with śloka 10; 1.4.36; 2.16.176–183, with śloka 3; 2.7.79.
151. Caitanya Caritāmṛta 1.4.36.
152. Caitanya Caritāmṛta 3.4.62–66, with śloka 5, which cites Bhāgavata Purāṇa 7.9.10.
153. Caitanya Caritāmṛta 2.7.94–104. In 2.17.106–109 Kṛṣṇadāsa Kavirāja discusses the distinguishing features of a mahā-bhāgavata, all of which he asserts found consummate expression in Caitanya himself, the paradigmatic bhakta.
154. Caitanya Caritāmṛta 2.9.6–11.
155. See Caitanya Caritāmṛta 3.3.63–71.
156. This śloka, Bṛhannāradīya Purāṇa 38.127, is presented as the seed expression that encapsulates Caitanya’s central message regarding the unrivaled status of nāma-saṃkīrtana as the defining practice of Kali Yuga. The śloka is explained by Caitanya in Caitanya Caritāmṛta 1.17.18–22, with śloka 3, and is also cited by him in 1.7.72–73, with śloka 3; 2.6.218–219, with śloka 19. As Stewart notes, this śloka appears in the first biography of Caitanya, the Kṛṣṇacaitanya Caritāmṛta of Murāri Gupta, as well as in nearly every subsequent biography (Dimock 1999: 240–241 n. on śloka 3).
157. As mentioned in Chapter 2, my notion of “devotionally informed bodies” draws on Bourdieu’s (1977, 1990) notion of “socially informed bodies” that are inscribed with the sociocultural taxonomies of a particular social field through the “logic of practice.”
158. Caitanya Caritāmṛta 2.11.197–225.
159. In addition to the practice of līlā-smaraṇa discussed in Chapter 2, I will examine a range of Gauḍīya meditative practices in Chapter 6.
160. A yoga-pīṭha is the “seat of union” where the deity is stationed in the center of a maṇḍala and is used as a focal point in meditation.
161. In Chapter 5 I will provide an extended analysis of the Vṛndāvana Māhātmya, which is an independent unit consisting of fifteen chapters (69–83) that forms part of the Pātāla Khaṇḍa in the Southern recension of the Padma Purāṇa.
162. Caitanya Caritāmṛta 1.5.195–197. Kṛṣṇadāsa Kavirāja describes the yoga-pīṭha in the context of discussing his experience of darśana of the mūrti (ritual image) of Govindadeva in Vṛndāvana.
163. Bhāgavata Purāṇa 10.13.4–11.
164. Bhāgavata Purāṇa 10.33.2–6; 10.33.20.
165. See also the account of the nāma-saṃkīrtana performance at the Jagannātha Ratha-Yātrā, the annual temple cart festival in Purī, in Caitanya Caritāmṛta 2.13.51–53, which similarly recalls the rāsa-līlā episode by relating how through his inconceivable power (acintya-śakti) Caitanya manifested himself so that he sported with the seven groups of kīrtanīyās at the same time and each group thought he was sporting with them alone.
166. See, for example, Caitanya Caritāmṛta 2.13.28, where the term bhakta-gaṇa is used to refer to the group of devotees who participate with Caitanya in the nāma-saṃkīrtana performance at the Jagannātha Ratha-Yātrā.
167. See Caitanya Caritāmṛta 2.15.18–22.
168. Caitanya Caritāmṛta 3.3.63–71; 3.3.79.
169. Caitanya Caritāmṛta 3.20.10–11.
170. Caitanya Caritāmṛta 2.17.106–109.
171. Rūpa Gosvāmin discusses the sāttvika-bhāvas in the third chapter of the Southern Quarter of the Bhaktirasāmṛtasindhu (2.3). As mentioned in Chapter 2, the eight sāttvika-bhāvas enumerated in Bhaktirasāmṛtasindhu 2.3.16 correspond to the list of eight sāttvika-bhāvas given in Nāṭya-Śāstra 6.22.
172. Caitanya Caritāmṛta 2.13.96–104.
5 Vraja-Dhāman as Place-Avatāra
1. A krośa is approximately two miles.
2. For extended studies of Vraja (Hindi Braj) as a literary construction and a major pilgrimage center, see Entwistle 1987; Haberman 1994; Corcoran 1995. For a geospatial, multimedia digital volume exploring the religiocultural spaces of Vraja-maṇḍala, see Holdrege forthcoming(b).
3. Among other Vaiṣṇava schools that contributed to the development of Vraja, mention should be made of two local schools that were founded in the sixteenth century and are based in Vṛndāvana: the Rādhāvallabha Sampradāya founded by the poet Hit Harivaṃśa and the Haridāsī Sampradāya inspired by the poet-musician Swami Haridāsa. Members of the Nimbārka Sampradāya were present in the Mathurā area for over a century prior to the cultural transformations of the sixteenth century.
4. Haberman 1994: 54. For a critical assessment of Vaiṣṇava representations of the cultural transformation of Vraja in the sixteenth century as a process of “rediscovering” the “lost” sites of Kṛṣṇa’s līlā, see Vaudeville 1976.
5. Corcoran 1995.
6. As I will discuss in a later section, the Gauḍīyas ascribe particular importance to three of the twelve forests: Madhuvana, the forest in the immediate vicinity of Mathurā, the city where Kṛṣṇa was born; Mahāvana, the forest associated with the early childhood adventures of Kṛṣṇa; and Vṛndāvana, the forest associated with Kṛṣṇa’s later youthful exploits, in particular his heroic adventures with his cowherd friends and his erotic love-play with his cowmaiden lovers. Whereas the Gauḍīya authorities use the terms Vraja and Gokula interchangeably to refer to the pastoral region that surrounds the city of Mathurā, the leaders of the Puṣṭi Mārga began using the term Gokula from about 1570 on to designate a specific place near Mahāvana where Viṭṭhalanātha, the son of Vallabha, took up residence and established a series of temples. See Entwistle 1987: 161, 1988a: 15.
7. Entwistle 1987: 28–30, 1988a; Corcoran 1995: 88–92.
8. While the term nanda-vraja is used repeatedly throughout the tenth book of the Bhāgavata Purāṇa, nanda-gokula is used less frequently. Regarding the use of nanda-vraja and nanda-gokula as synonymous designations for the cowherd encampment of Nanda, see, for example, 10.46.7–8. The term nanda-goṣṭha is used only once, in 10.25.7–8, where it is used along with nanda-gokula as a synonym for Vraja.
9. Bhāgavata Purāṇa 10.8.17; 10.8.42; 10.11.17; 10.21.7; 10.26.14; 10.26.20.
10. Bhāgavata Purāṇa 10.82.37–38.
11. See, for example, Bhāgavata Purāṇa 10.31.18; 10.19.7–8.
12. See, for example, Bhāgavata Purāṇa 10.24.24; 10.11.35. See also 10.3.2; 10.4.31; 10.6.2, in which Vraja is distinguished from puras, cities, and grāmas, villages, in the compound pura-grāma-vraja. Whereas 10.24.24 asserts that the residents of Vraja do not dwell in houses (gṛhas), 10.5.6 speaks of the houses (gṛhas) of Vraja, which have interiors, courtyards, and doors that were cleaned, sprinkled with water, and decorated in celebration of the birth of Kṛṣṇa.
13. See, for example, Bhāgavata Purāṇa 10.11.21; 10.20.2; 10.65.4.
14. See, for example, Bhāgavata Purāṇa 10.8.27; 10.13.8.
15. The various terms for the women of Vraja are invoked repeatedly throughout the tenth book of the Bhāgavata Purāṇa. For the distinction between the women of Vraja and the women of the cities, see Bhāgavata Purāṇa 10.44.13–16; 10.39.23; 10.90.48.
16. See, for example, Bhāgavata Purāṇa 10.2.7; 10.18.1; 10.35.5; 10.35.22; 10.35.25; 10.21.16; 10.26.11.
17. Entwistle 1988a: 15.
18. Bhāgavata Purāṇa 10.44.13; 10.11.38; 10.35.16.
19. Bhāgavata Purāṇa 10.44.13–14.
20. See, for example, Bhāgavata Purāṇa 10.31.1; 10.31.18; 10.5.18; 10.8.52; 10.38.13.
21. See, for example, Bhāgavata Purāṇa 10.44.13–14; 10.18.2–3; 10.12.12; 10.14.32.
22. Bhāgavata Purāṇa 10.18.2–3.
23. Bhāgavata Purāṇa 10.8.21–22.
24. Bhāgavata Purāṇa 10.38.30; cf. 10.38.25.
25. Bhāgavata Purāṇa 10.35.16.
26. Bhāgavata Purāṇa 10.38.25; 10.12.12; 10.14.34.
27. Bhāgavata Purāṇa 10.14.31–32; 10.14.34.
28. Regarding the kaumāra and paugaṇḍa phases of Kṛṣṇa’s līlā, see Bhāgavata Purāṇa 10.8.24; 10.8.28; 10.11.59; 10.12.37; 10.12.41; 10.14.59; 10.14.61; 10.15.1.
29. See, for example, Bhāgavata Purāṇa 10.8.21–28; 10.8.52; 10.11.9; 10.11.37–40; 10.11.59; 10.14.61. The specific episodes of Kṛṣṇa’s līlā in his kaumāra phase in Vraja are recounted in chapters 3 to 14 of the tenth book of the Bhāgavata Purāṇa.
30. Bhāgavata Purāṇa 10.11.37–40; 10.11.59. The last verse, 10.11.59, is repeated verbatim in 10.14.61.
31. Bhāgavata Purāṇa 10.15.1.
32. For general references to this phase of Kṛṣṇa’s līlā in Vraja, see, for example, the two passages quoted earlier, Bhāgavata Purāṇa 10.18.2–3; 10.44.13–14. The specific episodes of Kṛṣṇa’s līlā in his paugaṇḍa phase in Vraja are recounted in chapters 15 to 39 of the tenth book of the Bhāgavata Purāṇa.
33. See Bhāgavata Purāṇa 10.5.26; 10.7.33; 10.11.21, which are the only verses that explicitly refer to Bṛhadvana by name.
34. Bhāgavata Purāṇa 10.6.2–44.
35. Bhāgavata Purāṇa 10.7.4–17.
36. Bhāgavata Purāṇa 10.8.32–45.
37. Bhāgavata Purāṇa 10.8.27–31.
38. Bhāgavata Purāṇa 10.9.1–10.11.6. For an illuminating study of representations of Kṛṣṇa as the butter thief in literature, the visual arts, and dramatic performances, see Hawley 1983.
39. Bhāgavata Purāṇa 10.11.21–36.
40. Bhāgavata Purāṇa 10.11.28.
41. See, for example, Bhāgavata Purāṇa 10.11.36; 10.15.9; 10.15.47; 10.46.18.
42. See, for example, Bhāgavata Purāṇa 10.11.35.
43. Bhāgavata Purāṇa 10.18.2–3, quoted earlier, on p. 203.
44. Bhāgavata Purāṇa 10.18.4–8; cf. 10.15.1–4.
45. Bhāgavata Purāṇa 10.13.59–61.
46. Bhāgavata Purāṇa 10.15.1; cf. 10.30.24.
47. Bhāgavata Purāṇa 10.21.10.
48. Bhāgavata Purāṇa 10.15.1; 10.15.4.
49. Bhāgavata Purāṇa 10.21.18.
50. Bhāgavata Purāṇa 10.25.19–28; 10.43.27. This līlā episode will be discussed subsequently.
51. Bhāgavata Purāṇa 10.24.35–37.
52. Bhāgavata Purāṇa 10.15.47–10.17.19.
53. Bhāgavata Purāṇa 10.24–10.25.
54. A yojana is approximately eight miles.
55. Bhāgavata Purāṇa 10.12.13–39.
56. Bhāgavata Purāṇa 10.36.1–15.
57. Bhāgavata Purāṇa 10.37.1–8.
58. Bhāgavata Purāṇa 10.29–10.33. The gopī-maṇḍala and rāsa-maṇḍala are mentioned in 10.33.3; 10.33.6. For a recent translation and study of the rāsa-pāñcādhyāyī, see Schweig 2005a.
59. Among verses that use the term dhāman to designate Kṛṣṇa’s transcendent abode, see, for example, Bhāgavata Purāṇa 1.3.45; 10.81.40; 10.85.59; 10.90.50; 11.6.27; 11.31.6.
60. See, for example, Bhāgavata Purāṇa 1.1.23; 2.9.9; 3.2.6; 10.28.11; 10.28.14; 10.28.16; 11.12.5; cf. 12.2.29–30.
61. See, for example, Bhāgavata Purāṇa 11.6.27; 9.4.60. See also 3.15.13–26; 3.15.37–41, which give an extended description of Vaikuṇṭha as the transcendent dhāman of Kṛṣṇa in his four-armed form as Viṣṇu. A parallel description of the transcendent loka of Bhagavān is given in 2.9.9–16, although it is not explicitly called Vaikuṇṭha in this passage.
62. See, for example, Bhāgavata Purāṇa 11.6.27; 2.9.9–10; 3.2.6; 3.15.13; 3.15.25–26; 10.28.14–15.
63. Bhāgavata Purāṇa 3.15.14; 2.9.11; cf. 7.1.34.
64. See pp. 264–266, where I quote Bhāgavata Purāṇa 10.28.11–17 and provide an analysis of Jīva Gosvāmin’s commentaries on this passage in Kṛṣṇa Sandarbha 116 and Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
65. Bhāgavata Purāṇa 3.2.4–6.
66. See, for example, Bhāgavata Purāṇa 10.81.40; 10.85.59; 10.90.50.
67. See Bhāgavata Purāṇa 11.12.5–13.
68. A Māhātmya, when associated with a particular pilgrimage place, extols the greatness of the place and the fruits (phala) derived from visiting it.
69. For a discussion of the representations of Vraja found in the Skanda Purāṇa, Nārada Purāṇa, and Ādi Purāṇa, see Entwistle 1987: 240–241, 243–245.
70. See Entwistle 1987: 228–231.
71. For an overview of the contents of the Mathurā Māhātmya of the Varāha Purāṇa and its significance in relation to other works dealing with pilgrimage places in Vraja, see Entwistle 1987: 232–235. Regarding the multilayered composition of the extant Varāha Purāṇa, see Hazra 1975: 96–107; Rocher 1986: 241–242.
72. Entwistle 1987: 234–235.
73. Mathurā Māhātmya of the Varāha Purāṇa 150.8; 150.11.
74. Mathurā Māhātmya of the Varāha Purāṇa 158.19; cf. 154.6; 155.20; 155.22; 158.32–35; 158.51–52; 167.2–3.
75. Mathurā Māhātmya of the Varāha Purāṇa 167.1–3.
76. Mathurā Māhātmya of the Varāha Purāṇa 161.14–20.
77. See Mathurā Māhātmya of Rūpa Gosvāmin 154, 156–161, quoted on p. 240, which cites a variant of this passage and identifies the source as the Mathurā Khaṇḍa of the Skanda Purāṇa. I will discuss the Mathurā Māhātmya attributed to Rūpa Gosvāmin in a later section of this chapter.
78. See Grapard 1982 for a discussion of the “maṇḍalization” of geographic areas that occurred in Japanese constructions of sacred space as a result of the influence of Buddhist tantric practices.
79. See Mathurā Māhātmya of the Varāha Purāṇa 161.14–20, quoted earlier. See also 161.61–62.
80. Mathurā Māhātmya of the Varāha Purāṇa 161.21–61 recounts the story of how Rāma recovered the mūrti of Varāha, which was initially established by the sage Kapila, from the demon Rāvaṇa and gave it to his brother Śatrughna, who installed the mūrti in Mathurā. According to a local tradition cited by Entwistle (1987: 330), this original mūrti of Varāha is still located in Mathurā and is “one of a pair of dark (nīla) and white (śveta) images of Varaha that are housed in shrines owned by Chaubes at Manik Chauk, behind the temple of Dwarkadhish.”
81. See Mathurā Māhātmya of the Varāha Purāṇa 161.15, quoted earlier.
82. Mathurā Māhātmya of the Varāha Purāṇa 156.6–8; 156.30; 156.32; 158.2–3; 161.62–63; 167.39. For a brief overview of the history of the site that is now referred to as Kṛṣṇa Janmasthān, the birthplace of Kṛṣṇa, and the temples dedicated to Keśavadeva that have been built on that site, see Entwistle 1987: 125, 176–177, 181, 319–320.
83. See Entwistle 1987: 311.
84. The Mathurā Māhātmya of the Varāha Purāṇa discusses the twelve southern bathing tīrthas, along with Viśrānti-tīrtha, in 150.33–65 and the twelve northern bathing tīrthas in 151.1–4; 152.7–26. The half-moon configuration of the twenty-four tīrthas, with Viśrānti-tīrtha located in the center, is discussed in 167.4–19.
85. Mathurā Māhātmya of the Varāha Purāṇa 150.34–37; 165.27. See also 158.1–2; 161.19; 161.62–63; 167.18; 167.39; 174.56–57.
86. Mathurā Māhātmya of the Varāha Purāṇa 158.1–2. As Entwistle (1987: 460–466) has emphasized, the rest of chapter 158 of the Mathurā Māhātmya of the Varāha Purāṇa presents a version of the pilgrimage itinerary for the circumambulation of Mathurā that was most likely obsolete by the middle of the sixteenth century, as it is not included in the Mathurā Māhātmya attributed to Rūpa Gosvāmin.
87. Mathurā Māhātmya of the Varāha Purāṇa 151.32–49; 159.4–7. For discussions of the central significance of the twelve forests in constructions of Vraja, see Entwistle 1987: 299–302; Haberman 1994: 48–51.
88. Haberman 1994: 51.
89. Mathurā Māhātmya of the Varāha Purāṇa 154.6–22.
90. Mathurā Māhātmya of the Varāha Purāṇa 161.18; 161.62; 151.48–49; 155.29–30. The Varāha Purāṇa’s Māhātmya thus suggests that there was a mūrti of Govinda in Vṛndāvana prior to the mūrti that is held to have been discovered by Rūpa Gosvāmin in 1533 and installed in the Govindadeva temple. I will discuss the establishment of the Govindadeva temple in a later section of this chapter.
91. Mathurā Māhātmya of the Varāha Purāṇa 154.9–22.
92. Mathurā Māhātmya of the Varāha Purāṇa 162.1–10. Cf. Mathurā Māhātmya of Rūpa Gosvāmin 433–434, which in its discussion of Brahma-kuṇḍa at Govardhana cites a variant of Varāha Purāṇa 162.2–3 and identifies the source as the Ādivarāha Purāṇa.
93. Regarding the central place ascribed to the mūrti of Harideva in the pilgrimage itinerary of Mathurā-maṇḍala generally and the circumambulation of Mount Govardhana more specifically, see Mathurā Māhātmya of the Varāha Purāṇa 161.17; 161.62; 162.12; 162.15; 162.18; 162.37–38; 162.42. The mūrti of Harideva at Govardhana mentioned in the Varāha Purāṇa’s Māhātmya predates the temple dedicated to Harideva that was established in the last quarter of the sixteenth century by Rājā Bhagavānadāsa of Amber (r. 1574–1589 CE), the father of Rājā Mān Siṅgh of Amber (r. 1589–1614 CE), whose role in building the Govindadeva temple will be discussed in a later section. For a brief discussion of the Harideva temple, see Entwistle 1987: 343–344.
94. Mathurā Māhātmya of the Varāha Purāṇa 162.11–42.
95. Mathurā Māhātmya of the Varāha Purāṇa 155.1–2; 155.21.
96. Mathurā Māhātmya of the Varāha Purāṇa 157.1–18.
97. Mathurā Māhātmya of the Varāha Purāṇa 157.12–13; 157.18.
98. The Southern recension is also at times referred to as the “Western” recension. Regarding the two recensions and the composite structure of the Padma Purāṇa, see Hazra 1975: 107–127; Rocher 1986: 206–214. Regarding the argument that the Southern recension was produced by the Śrīvaiṣṇavas, see Entwistle 1987: 237, with n. 44. For a discussion of the differences between the two versions of the Pātāla Khaṇḍa found in the Southern (Western) recension and the Bengali recension, see Rocher 1986: 209–210. Among the printed editions of the Southern (Western) recension of the Padma Purāṇa, the Vṛndāvana Māhātmya is found in chapters 69–83 of the Pātāla Khaṇḍa in both the Veṅkaṭeśvara Press (Veṅk) edition (1927; reprint 1984–1985) and the Ānandāśrama Sanskrit Series (ĀnSS) edition (1893–1894). All citations of the Vṛndāvana Māhātmya refer to the Veṅkaṭeśvara Press edition of the Padma Purāṇa, which I cite as “Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk).”
99. See, for example, Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.84; 69.86.
100. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.14; 69.23.
101. As mentioned in an earlier note in Chapter 4, a yoga-pīṭha is the “seat of union” where the deity is stationed in the center of a maṇḍala. As we shall see, in the Vṛndāvana Māhātmya the yoga-pīṭha serves as a focal point for meditation on Kṛṣṇa in his abode in Vṛndāvana.
102. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.12–55.
103. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.80–83; 70.2–65.
104. Entwistle 1987: 237–238, 249. See also Haberman (1988: 128; cf. 89, with n. 105), who notes Niradprasād Nāth’s observation that chapter 83 of the Pātāla Khaṇḍa of the Padma Purāṇa, which forms part of the Vṛndāvana Māhātmya and provides a detailed description of Kṛṣṇa’s daily līlā with Rādhā, is not quoted by the Vṛndāvana Gosvāmins even though it closely agrees with their own reflections on the daily love-play between Kṛṣṇa and Rādhā. Nāth concludes that this chapter may have been added to the Padma Purāṇa after the time of the Gosvāmins.
105. Entwistle 1987: 237.
106. For example, Rūpa Gosvāmin and Jīva Gosvāmin both cite variants of verses found in Padma Purāṇa (Veṅk) Pātāla 73.18–27, which forms part of the Vṛndāvana Māhātmya. Rūpa cites a variant of Pātāla 73.18–19 in Laghubhāgavatāmṛta 1.5.399, where he attributes the verses to the Padma Purāṇa but does not specify the Khaṇḍa. Jīva cites a variant of Pātāla 73.18–19 in Kṛṣṇa Sandarbha 106 and a variant of Pātāla 73.18–20 in Kṛṣṇa Sandarbha 93, and in both cases he attributes the verses to the Nirmāṇa Khaṇḍa of the Padma Purāṇa. Rūpa cites a variant of Pātāla 73.23–26 in Laghubhāgavatāmṛta 1.5.400–401 and a variant of Pātāla 73.26–27 in Laghubhāgavatāmṛta 1.5.507, and in both cases he attributes the verses to the Padma Purāṇa but does not specify the Khaṇḍa. He cites a variant of Pātāla 73.26–27 in his Mathurā Māhātmya 127, where he attributes the verses to the Nirvāṇa Khaṇḍa of the Padma Purāṇa. Jīva cites a variant of Pātāla 73.22–25 in Kṛṣṇa Sandarbha 104 and a variant of Pātāla 73.26–27 in Kṛṣṇa Sandarbha 117, and in both cases he attributes the verses to the Nirmāṇa Khaṇḍa of the Padma Purāṇa.
107. For a discussion of the Bṛhadbrahma Saṃhitā, including a summary of the forty chapters contained in its four sections (pādas), see Smith 1975–1980: vol. 1, 297–315.
108. Entwistle 1987: 247. For a summary of the contents of this chapter, see Smith 1975–1980: vol. 1, 307–308.
109. Entwistle 1987: 247–248.
110. I will discuss the parallels between the two texts’ representations of the thousand-petaled lotus-maṇḍala on pp. 221–228.
111. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.12–14.
112. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.15–16. In the standard lists of the twelve forests from the fourteenth century CE onward, Śrīvana is generally called Bilvavana.
113. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.23–25; 69.70.
114. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.24–36.
115. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.37–55. Among the twelve forests that are enumerated in Pātāla 69.15–16, mentioned earlier, the only three forests that are not identified with particular petals are Vṛndāvana itself; Madhuvana, the forest in the immediate vicinity of Mathurā; and Khadīrakavana (Khadiravana).
116. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.57–59.
117. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.63–67.
118. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.6–11.
119. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.60; 69.66–69; 69.71. Cf. the parallel verses in Bṛhadbrahma Saṃhitā 3.2.7–8; 3.2.11–14, quoted on p. 226.
120. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.72.
121. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.70; 69.74–75; 69.78.
122. See, for example, Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.6–7; 69.57–58; 69.71.
123. See, for example, Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 75.13, quoted immediately below, and Pātāla 74.13; 74.49. See also Pātāla 82.69, in which Kṛṣṇa declares that his form (rūpa) cannot be seen (adṛśya) with the material eye (carma-cakṣus).
124. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 75.8–13.
125. Variants of this passage, Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 75.8–13, are cited by Rūpa Gosvāmin in his Mathurā Māhātmya 385–388 and by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106 and in his Digdarśanīṭīkā on Brahma Saṃhitā 5.43. Both Rūpa and Jīva identify the source of this passage as the Bṛhadgautamīya Tantra. I will discuss how the variants of this passage are employed in the works of Rūpa and Jīva on pp. 246, 248–249, 262.
126. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.80–83. Cf. the parallel verses in Bṛhadbrahma Saṃhitā 3.2.16–18; 3.2.20–21, quoted on p. 226.
127. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.83–116.
128. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.2–7.
129. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.2–4; 70.7.
130. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.8–10.
131. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.10–18.
132. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.18.
133. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.18–21. The four gopas are Śrīdāman (west), Vasudāman (north), Sudāman (east), and Kiṅkiṇī (south).
134. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.21–25.
135. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.25–47.
136. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.103.
137. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.59–64.
138. Bṛhadbrahma Saṃhitā 3.2.7–8; 3.2.11–14. Cf. the parallel verses in Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.60; 69.66–69; 69.71, quoted earlier on p. 222.
139. Bṛhadbrahma Saṃhitā 3.2.16–18; 3.2.20–21. Cf. the parallel verses in Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 69.80–83, quoted earlier on p. 224.
140. Bṛhadbrahma Saṃhitā 3.2.33–35. Cf. the parallel verses enumerating the eight gopīs in Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.5–7. The two texts’ enumerations of the eight gopīs agree, with the exception of the name of the eighth gopī, whom the Bṛhadbrahma Saṃhitā identifies as Bhadrā and the Vṛndāvana Māhātmya identifies as Candrāvatī. The Bṛhadbrahma Saṃhitā refers to the eight gopīs as the eight śaktis, but, in contrast to the Vṛndāvana Māhātmya, it does not elaborate on their status as the eight prakṛtis.
141. Bṛhadbrahma Saṃhitā 3.2.36–38. Cf. the parallel verses enumerating the second group of eight gopīs in Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.8–10. The two texts agree on the names of four of the eight gopīs in this second group.
142. Bṛhadbrahma Saṃhitā 3.2.38–46. Cf. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.10–18.
143. Bṛhadbrahma Saṃhitā 3.2.46. The same expression is used in Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.18 to introduce the fourth ring in which the four gopas are stationed.
144. Bṛhadbrahma Saṃhitā 3.2.46–49. Cf. the parallel verses in Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.18–21.
145. Bṛhadbrahma Saṃhitā 3.2.49–51. Cf. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.21–25, which includes a more extensive description of the myriads of gopas.
146. Bṛhadbrahma Saṃhitā 3.2.52–56.
147. Bṛhadbrahma Saṃhitā 3.2.56; 3.2.58–77. Cf. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 70.25–47.
148. Bṛhadbrahma Saṃhitā 3.2.79–151. The Vṛndāvana Māhātmya does not include a parallel section discussing these fourfold manifestations of Nārāyaṇa’s abode.
149. See Bṛhadbrahma Saṃhitā 3.2.56–58.
150. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 72.134–147. I will discuss in Chapter 6 the role of maṇḍala visualization as a meditative practice in the Vṛndāvana Māhātmya.
151. For an overview of Gauḍīya cosmography as represented by Kṛṣṇadāsa Kavirāja in the Caitanya Caritāmṛta, see Chapter 1, pp. 48–49.
152. Caitanya Caritāmṛta 2.17.146–2.18.146.
153. Dimock 1999: 31–32.
154. See Entwistle 1987: 144, 257–258; Haberman 1994: 63–66, 68. For a discussion of alternative constructions of Caitanya’s visit to Vraja, see Entwistle 1987: 256–257; Carney 1992.
155. Caitanya Caritāmṛta 2.17.146–219.
156. Caitanya Caritāmṛta 2.17.213–216.
157. Caitanya Caritāmṛta 2.18.1–13. In Caitanya Caritāmṛta 3.6.286–288 Caitanya refers to a Govardhana stone (śilā) as the body (kalevara or vigraha) of Kṛṣṇa.
158. Caitanya Caritāmṛta 2.18.14–48. According to Rādhāgovinda Nātha, Caitanya’s reluctance to set foot on Mount Govardhana was due to his belief that the mountain was the body of Kṛṣṇa (Dimock 1999: 598 n. 20).
159. Caitanya Caritāmṛta 2.18.49–63. I will discuss the significance of Akrūra-tīrtha in a later section of this chapter.
160. Caitanya Caritāmṛta 2.18.65–67. For a discussion of the anubhāvas and sāttvika-bhāvas in the rhetoric of bhakti-rasa theory, see Chapter 2, pp. 91–93, 102–103.
161. Caitanya Caritāmṛta 2.18.64–146.
162. Caitanya Caritāmṛta 2.17.154; 2.18.102–103; 2.18.108–111; 2.18.4.
163. Caitanya Caritāmṛta 2.18.102–107.
164. Caitanya Caritāmṛta 2.18.108–111.
165. See Caitanya Caritāmṛta 2.1.26–29, quoted earlier in the Introduction, p. 27.
166. Growse 1883: 241.
167. For a brief overview of the history and significance of the Govindadeva temple in Vṛndāvana, see Haberman 1994: 29–38. For extended studies of the historical odyssey of the Govindadeva mūrti, see Case 1996; Horstmann 1999; Packert 2010: 123–175.
168. See Entwistle 1987: 147, 166–167, 402, 185.
169. Among recent studies of the Rādhāramaṇa temple, see Case 2000: 73–97; Valpey 2006: 43–78; Packert 2010: 28–73.
170. See Haberman 1994: 101–103; Entwistle 1987: 148, 338–340.
171. See Caitanya Caritāmṛta 3.13.88–134, in which Kṛṣṇadāsa Kavirāja gives a brief account of Raghunātha Bhaṭṭa Gosvāmin’s interactions with Caitanya and his role in Vṛndāvana. See also De 1961: 125; Entwistle 1987: 148.
172. See Brzezinski 1992: 19–22; Gupta 2007: 6–10; Haberman 1994: 34–35, 102; Entwistle 1987: 148, 166–167, 406.
173. Haberman 1994: xi–xii. For discussions of the life, works, and contributions of Nārāyaṇa Bhaṭṭa, see Haberman 1994: 55–63; Entwistle 1987: 252–255.
174. See De 1961: 153; Caitanya Caritāmṛta 2.1.35.
175. Regarding the manuscript versions of the text, Entwistle (1987: 235, with n. 350) notes three manuscripts that do not name Rūpa Gosvāmin as the author, two that are dated 1624 and 1717 and a third that is undated. However, De (1961: 153, with n. 7) mentions another undated manuscript of the Mathurā Māhātmya that is attributed to Rūpa Gosvāmin.
176. I will discuss later a number of the shared verses that are critical to Jīva Gosvāmin’s arguments regarding the ontology of Vraja. For a list of verses cited by Jīva Gosvāmin in the Kṛṣṇa Sandarbha that are also found in the Mathurā Māhātmya of Rūpa Gosvāmin but are not found in any other versions of the Mathurā Māhātmya, see Entwistle 1987: 235 n. 34.
177. See Bhaktirasāmṛtasindhu 1.2.92; 1.2.235–237; 1.2.243; Laghubhāgavatāmṛta 1.5.480; 1.5.497. I will discuss later in this chapter Rūpa Gosvāmin’s representations of Vraja in the Laghubhāgavatāmṛta and the Bhaktirasāmṛtasindhu.
178. Mathurā Māhātmya of Rūpa Gosvāmin 107 cites an unidentified passage from the Gautamīya Tantra and 384–388 cites an unidentified passage from the Bṛhadgautamīya Tantra. I will discuss the passage from the Bṛhadgautamīya Tantra later.
179. For a discussion of the problems with attributions in the Mathurā Māhātmya of Rūpa Gosvāmin, see Entwistle 1987: 235–238. Regarding specific issues pertaining to the Gosvāmins’ citations of verses from the Padma Purāṇa, see pp. 217–219.
180. Regarding the shared material that is found in both the Mathurā Māhātmya of Rūpa Gosvāmin and the Mathurā Māhātmya of the extant Varāha Purāṇa, Entwistle (1987: 236) remarks: “Variant readings in the verses they [the two Māhātmyas] share in common with Lakshmidhara’s māhātmya, and differences in the pairing and sequence of full and half lines, suggest that this [Rūpa’s] version of the māhātmya and the one in the extant Varāhapurāṇa have been derived independently from a common source. This source contained some of the material from an older Varāhapurāṇa that was used by Lakshmidhara.” For a brief discussion of Lakṣmīdhara’s Mathurā Māhātmya, see pp. 210–211, with n. 70.
181. Entwistle 1987: 236.
182. Mathurā Māhātmya of Rūpa Gosvāmin 3–17, 22–29.
183. Mathurā Māhātmya of Rūpa Gosvāmin 86–99.
184. Mathurā Māhātmya of Rūpa Gosvāmin 98, citing an unidentified verse from the Saura Purāṇa. See also 33–34, which cites a passage from the Ādivarāha Purāṇa that is a variant of Mathurā Māhātmya of the Varāha Purāṇa 167.2–3, quoted earlier.
185. Mathurā Māhātmya of Rūpa Gosvāmin 100–107.
186. Mathurā Māhātmya of Rūpa Gosvāmin 108–123.
187. For a definition of the four puruṣārthas, ends of human existence, see Chapter 4, n. 131.
188. Mathurā Māhātmya of Rūpa Gosvāmin 110, citing an unidentified verse from the Padma Purāṇa. As I will discuss in a later section of this chapter, this verse is also cited in Bhaktirasāmṛtasindhu 1.2.235–237 along with two other verses from the Padma Purāṇa that are cited in Mathurā Māhātmya of Rūpa Gosvāmin 132, 136.
189. Mathurā Māhātmya of Rūpa Gosvāmin 111–123.
190. Mathurā Māhātmya of Rūpa Gosvāmin 132–135.
191. Mathurā Māhātmya of Rūpa Gosvāmin 132, citing an unidentified verse from the Padma Purāṇa. As I will discuss in a later section, this verse is also cited in Bhaktirasāmṛtasindhu 1.2.235–237 along with two other verses from the Padma Purāṇa that are cited in Mathurā Māhātmya of Rūpa Gosvāmin 110, 136.
192. Mathurā Māhātmya of Rūpa Gosvāmin 331–345.
193. Mathurā Māhātmya of Rūpa Gosvāmin 141–153. Whereas in 141 and 153 Mathurā-maṇḍala is described as twenty yojanas, in 154 the region is said to be twelve yojanas.
194. Mathurā Māhātmya of Rūpa Gosvāmin 154, 156–161, citing an unidentified passage from the Mathurā Khaṇḍa of the Skanda Purāṇa. Cf. the variant of this passage in Mathurā Māhātmya of the Varāha Purāṇa 161.14–20, quoted earlier on p. 212.
195. Upadeśāmṛta 9.
196. Mathurā Māhātmya of Rūpa Gosvāmin 198–295.
197. Mathurā Māhātmya of Rūpa Gosvāmin 219–229.
198. Mathurā Māhātmya of Rūpa Gosvāmin 239–250, 231–232.
199. Mathurā Māhātmya of Rūpa Gosvāmin 253–289; cf. 208–211.
200. Mathurā Māhātmya of Rūpa Gosvāmin 347–417.
201. Mathurā Māhātmya of Rūpa Gosvāmin 347, 198–207.
202. Mathurā Māhātmya of Rūpa Gosvāmin 363–367.
203. Mathurā Māhātmya of Rūpa Gosvāmin 373–415.
204. Mathurā Māhātmya of Rūpa Gosvāmin 373–388.
205. Mathurā Māhātmya of Rūpa Gosvāmin 375–379, citing an unidentified passage from the Mathurā Khaṇḍa of the Skanda Purāṇa.
206. Mathurā Māhātmya of Rūpa Gosvāmin 389–394. Cf. Mathurā Māhātmya of the Varāha Purāṇa 151.49, which cites a verse extolling the merits of obtaining darśana of the mūrti of Govinda in Vṛndāvana, a variant of which is cited in 389 of Rūpa’s Māhātmya, where its source is identified as the Ādivarāha Purāṇa. This verse is also cited by Rūpa in Bhaktirasāmṛtasindhu 1.2.166.
207. Mathurā Māhātmya of Rūpa Gosvāmin 390–392, citing an unidentified passage from the Mathurā Khaṇḍa of the Skanda Purāṇa; 393–394, citing an unidentified passage from the Saura Purāṇa.
208. Mathurā Māhātmya of Rūpa Gosvāmin 395–402. Cf. Mathurā Māhātmya of the Varāha Purāṇa 154.7–8, which cites a passage regarding an unnamed kuṇḍa, a variant of which is cited in 395–396 of Rūpa’s Māhātmya, where its source is identified as the Ādivarāha Purāṇa. In addition to Brahma-kuṇḍa in Vṛndāvana, a second Brahma-kuṇḍa forms part of the Govardhana network, as we shall see, and is extolled by Rūpa in Mathurā Māhātmya 432–434.
209. See Mathurā Māhātmya of Rūpa Gosvāmin 400–402, quoted on p. 247.
210. Mathurā Māhātmya of Rūpa Gosvāmin 403.
211. Mathurā Māhātmya of Rūpa Gosvāmin 404–410.
212. Mathurā Māhātmya of Rūpa Gosvāmin 413–415.
213. See Mathurā Māhātmya of Rūpa Gosvāmin 405, 407–408, quoted on p. 247.
214. Mathurā Māhātmya of Rūpa Gosvāmin 418–442.
215. Mathurā Māhātmya of Rūpa Gosvāmin 418–422, 429–430, citing a series of unidentified verses from the Ādivarāha Purāṇa. Variants of these verses are cited in Mathurā Māhātmya of the Varāha Purāṇa 162.1; 162.11–12; 162.23–24; 162.13; 162.17; 162.15.
216. Mathurā Māhātmya of Rūpa Gosvāmin 432–434. Cf. Mathurā Māhātmya of the Varāha Purāṇa 162.2–3, which cites a passage regarding an unnamed kuṇḍa, a variant of which is cited in 433–434 of Rūpa’s Māhātmya, where its source is identified as the Ādivarāha Purāṇa. As mentioned earlier in n. 208, this Brahma-kuṇḍa forms part of the Govardhana network and needs to be distinguished from the Brahma-kuṇḍa that is in Vṛndāvana.
217. Mathurā Māhātmya of Rūpa Gosvāmin 435–436. Cf. Mathurā Māhātmya of the Varāha Purāṇa 162.22, which cites a verse regarding an unnamed kuṇḍa, a variant of which is cited in 436 of Rūpa’s Māhātmya, where its source is identified as the Ādivarāha Purāṇa.
218. See Mathurā Māhātmya of Rūpa Gosvāmin 425–428, quoted on pp. 247–248.
219. Mathurā Māhātmya of Rūpa Gosvāmin 437–442.
220. Mathurā Māhātmya of Rūpa Gosvāmin 438, citing an unidentified verse from the Mathurā Khaṇḍa of the Skanda Purāṇa.
221. Upadeśāmṛta 9.
222. See, for example, Mathurā Māhātmya of Rūpa Gosvāmin 24–26.
223. Mathurā Māhātmya of Rūpa Gosvāmin 73–81.
224. Mathurā Māhātmya of Rūpa Gosvāmin 81, citing an unidentified verse from the Vāyu Purāṇa. As mentioned in the following note, this verse is also cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106.
225. Mathurā Māhātmya of Rūpa Gosvāmin 73 cites an unidentified verse from the Ādivarāha Purāṇa that is also cited in Kṛṣṇa Sandarbha 106, and a variant of this verse is also found in Mathurā Māhātmya of the Varāha Purāṇa 167.1. Mathurā Māhātmya of Rūpa Gosvāmin 74 cites an unidentified verse from the Ādivarāha Purāṇa, a portion of which is also cited in Kṛṣṇa Sandarbha 106. Mathurā Māhātmya of Rūpa Gosvāmin 75 cites an unidentified verse from the Padma Purāṇa, a portion of which is also cited in Kṛṣṇa Sandarbha 106; Mathurā Māhātmya of Rūpa Gosvāmin 77 cites Bhāgavata Purāṇa 4.8.42, which is also cited in Kṛṣṇa Sandarbha 112; Mathurā Māhātmya of Rūpa Gosvāmin 78 cites Bhāgavata Purāṇa 10.1.28, a portion of which is also cited in Kṛṣṇa Sandarbha 111; Mathurā Māhātmya of Rūpa Gosvāmin 81 cites the unidentified verse from the Vāyu Purāṇa quoted immediately above, a variant of which is also cited in Kṛṣṇa Sandarbha 106.
226. Mathurā Māhātmya of Rūpa Gosvāmin 124–128.
227. Mathurā Māhātmya of Rūpa Gosvāmin 124, citing an unidentified verse from the Ādivarāha Purāṇa, a portion of which is also cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106.
228. Mathurā Māhātmya of Rūpa Gosvāmin 125, citing an unidentified verse from the Skanda Purāṇa.
229. Mathurā Māhātmya of Rūpa Gosvāmin 127, citing a verse from the Padma Purāṇa that is identified as coming from the Nirvāṇa Khaṇḍa. This verse corresponds to Padma Purāṇa (Veṅk) Pātāla 73.26–27, which forms part of the Vṛndāvana Māhātmya. This verse is also cited by Rūpa in Laghubhāgavatāmṛta 1.5.507, where the Khaṇḍa is not specified, and by Jīva Gosvāmin in Kṛṣṇa Sandarbha 117, where the verse is identified as coming from the Nirmāṇa Khaṇḍa.
230. As mentioned in nn. 227, 229, Mathurā Māhātmya of Rūpa Gosvāmin 124 cites an unidentified verse from the Ādivarāha Purāṇa, a portion of which is also cited in Kṛṣṇa Sandarbha 106; Mathurā Māhātmya of Rūpa Gosvāmin 127 cites a verse from the Padma Purāṇa that is also cited in Kṛṣṇa Sandarbha 117. In addition, Mathurā Māhātmya of Rūpa Gosvāmin 126 cites an unidentified verse from the Padma Purāṇa, a portion of which is also cited in Kṛṣṇa Sandarbha 106.
231. Mathurā Māhātmya of Rūpa Gosvāmin 136–140.
232. Mathurā Māhātmya of Rūpa Gosvāmin 138, citing an unidentified verse from the Ādivarāha Purāṇa that is also cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106. For a list of the fourteen worlds in Gauḍīya cosmology, which the Gauḍīyas derive from Bhāgavata Purāṇa 2.5.36; 2.5.38–41, see Chapter 1, n. 62.
233. Mathurā Māhātmya of Rūpa Gosvāmin 136–137, citing two unidentified verses from the Padma Purāṇa that are both cited by Rūpa in Laghubhāgavatāmṛta 1.5.503; 1.5.505 and by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106. The first of the two verses is also cited by Rūpa in Bhaktirasāmṛtasindhu 1.2.237 and by Jīva in Bhakti Sandarbha 283.
234. Mathurā Māhātmya of Rūpa Gosvāmin 85.
235. See n. 178.
236. Mathurā Māhātmya of Rūpa Gosvāmin 385–388, citing an unidentified passage from the Bṛhadgautamīya Tantra. A variant of this passage is cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106 and Digdarśanīṭīkā on Brahma Saṃhitā 5.43, where it is also attributed to the Bṛhadgautamīya Tantra. Both of the passages cited by Rūpa and Jīva are variants of Padma Purāṇa (Veṅk) Pātāla 75.8–13, quoted earlier on p. 223, which forms part of the Vṛndāvana Māhātmya.
237. As mentioned in n. 236, a variant of this passage from the Bṛhadgautamīya Tantra is cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106 and Digdarśanīṭīkā on Brahma Saṃhitā 5.43. I will discuss Jīva’s interpretation of this passage in a later section of this chapter.
238. Mathurā Māhātmya of Rūpa Gosvāmin 400–402, citing an unidentified passage from the Varāha Purāṇa that is also cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106.
239. Mathurā Māhātmya of Rūpa Gosvāmin 405, 407–408, citing an unidentified passage from the Varāha Purāṇa. The last two verses are also cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106.
240. Mathurā Māhātmya of Rūpa Gosvāmin 425–428, citing an unidentified passage from the Varāha Purāṇa.
241. See Bhāgavata Purāṇa 10.24.35–37, discussed earlier on p. 208.
242. See Caitanya Caritāmṛta 2.18.20–39, discussed earlier. Regarding representations of Mount Govardhana as a body, with specific sites on the Govardhana pilgrimage circuit correlated with specific parts of the body, see Entwistle 1987: 281–282. During my field research in Braj in 2003 I heard the comment on numerous occasions from Gauḍīya pilgrims and local residents that it is not appropriate to walk on Mount Govardhana because it is the body of Kṛṣṇa.
243. See Caitanya Caritāmṛta 3.6.281–302.
244. Lynch (1988: 176, 184–187, 189–191) emphasizes that when Mount Govar-dhana is ascribed the status of a svarūpa of Kṛṣṇa, it is revered as a metonymic divinity that is “neither a symbol of nor a metaphor for divinity” but is rather directly identified with the supreme Godhead as “living divinity.” See also Haberman 1994: 124–125.
245. Mathurā Māhātmya of Rūpa Gosvāmin 385–388, citing an unidentified passage from the Bṛhadgautamīya Tantra. This passage is a variant of Padma Purāṇa (Veṅk) Pātāla 75.8–13, quoted earlier on p. 223, which forms part of the Vṛndāvana Māhātmya.
246. A variant of this passage from the Bṛhadgautamīya Tantra is cited by Jīva Gosvāmin in Kṛṣṇa Sandarbha 106 and Digdarśanīṭīkā on Brahma Saṃhitā 5.43. I will elaborate on Jīva’s interpretation of this passage in a later section of this chapter.
247. See especially Kṛṣṇa Sandarbha 106. I will discuss Jīva Gosvāmin’s arguments in a later section.
248. Vrajabhaktivilāsa 1.93.
249. Janaki Prasāda Bhaṭṭa, Nārāyaṇa Bhaṭṭa Caritāmṛta 186. Cited in Haberman 1994: 125.
250. Haberman 1994: 125–126.
251. See Laghubhāgavatāmṛta 1.5.480; 1.5.497.
252. Laghubhāgavatāmṛta 1.5.308; 1.5.485; 1.5.497; 1.5.519.
253. Laghubhāgavatāmṛta 1.5.435–439; 1.5.451; 1.5.485; 1.5.489; 1.5.496; 1.5.506–507; 1.5.519.
254. Laghubhāgavatāmṛta 1.5.392.
255. Kṛṣṇa Sandarbha 106, 107, 109.
256. Kṛṣṇa Sandarbha 106.
257. After providing an extended analysis of the dhāmans of Kṛṣṇa in Kṛṣṇa Sandarbha 106–116, Jīva Gosvāmin discusses Kṛṣṇa’s parikaras and his unmanifest and manifest līlā in the remaining anucchedas of the Kṛṣṇa Sandarbha.
258. Kṛṣṇa Sandarbha 106, 107, 116.
259. Kṛṣṇa Sandarbha 106, which includes a citation from Bhāgavata Purāṇa 10.69.2.
260. Kṛṣṇa Sandarbha 106.
261. Jīva Gosvāmin discusses the distinguishing features of mahā-bhāgavatas in Bhakti Sandarbha 186, 188–189, 191–198.
262. Kṛṣṇa Sandarbha 106, 110–116, 153, 172.
263. Kṛṣṇa Sandarbha 106, citing Gopālatāpanī Upaniṣad 2.24–27; 2.29; 2.33–34. The twelve forests enumerated in this passage correspond with the standard lists of the twelve forests that are found in sources pertaining to Vraja from the fourteenth century CE onward. In the standard lists Bṛhadvana is generally called Mahāvana and Śrīvana is called Bilvavana.
264. Kṛṣṇa Sandarbha 153, 106, 172.
265. Kṛṣṇa Sandarbha 107, 106. In Kṛṣṇa Sandarbha 107 Jīva Gosvāmin alludes to a passage from the Varāha Purāṇa that he cites in Kṛṣṇa Sandarbha 106, which describes the luminous kadamba tree that blooms twelve months a year and shines forth in ten directions. As discussed earlier, on p. 247, this passage from the Varāha Purāṇa is also cited in Mathurā Māhātmya of Rūpa Gosvāmin 407–408.
266. Kṛṣṇa Sandarbha 153, 106, 116, 172.
267. Kṛṣṇa Sandarbha 153.
268. Kṛṣṇa Sandarbha 153.
269. Kṛṣṇa Sandarbha 153.
270. Laghubhāgavatāmṛta 1.5.526. Rūpa Gosvāmin elaborates on each of these four aspects of Kṛṣṇa’s sweetness in Vraja in Laghubhāgavatāmṛta 1.5.526–540.
271. Laghubhāgavatāmṛta 1.5.520–525; 1.5.538–540; 1.5.530–531. For a brief overview of Rūpa Gosvāmin’s arguments concerning the svayaṃ-rūpa, see Chapter 1, pp. 36–37.
272. Kṛṣṇa Sandarbha 106, 114; Bhakti Sandarbha 325, 328. For Jīva Gosvāmin’s arguments regarding the svayaṃ-rūpa of Kṛṣṇa’s absolute body, see Kṛṣṇa Sandarbha 82, 93–106. For a brief overview of these arguments, see Chapter 1, pp. 36–39.
273. For a discussion of Kṛṣṇadāsa Kavirāja’s representations of Gauḍīya cosmography, see Chapter 1, pp. 48–49.
274. Caitanya Caritāmṛta 2.9.220–224.
275. Dimock 1999: 475 n. 220.
276. Caitanya Caritāmṛta 2.1.111; 2.9.281; 2.9.295–297; 2.11.127–129.
277. Entwistle 1987: 248.
278. Kṛṣṇa Sandarbha 106, citing Brahma Saṃhitā 5.1–5.5; 5.29.
279. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.2.
280. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.3.
281. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.3.
282. Digdarśanīṭīkā on Brahma Saṃhitā 5.3.
283. Digdarśanīṭīkā on Brahma Saṃhitā 5.3, citing Gopālatāpanī Upaniṣad 1.16.
284. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.3.
285. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.4.
286. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
287. Kṛṣṇa Sandarbha 106, citing Brahma Saṃhitā 5.29.
288. Kṛṣṇa Sandarbha 106, 108, 116, 172. See also Jīva Gosvāmin’s description of Kṛṣṇa’s transcendent abode (parama pada) filled with nonmaterial objects in Bhakti Sandarbha 198.
289. Kṛṣṇa Sandarbha 106, citing an unidentified passage from the Bṛhadvāmana Purāṇa. The Bṛhadvāmana Purāṇa, which is cited by Jīva Gosvāmin in the Kṛṣṇa Sandarbha and Digdarśanīṭīkā as well as by Rūpa Gosvāmin in the Laghubhāgavatāmṛta and Bhaktirasāmṛtasindhu, is no longer extant. As noted by Rocher (1986: 239, 241), the Bṛhadvāmana Purāṇa may be the second part of the extant Vāmana Purāṇa that was subsequently lost, or it may be a separate Vaiṣṇava work that was concerned with the playful exploits of Gopāla Kṛṣṇa in Vṛndāvana.
290. Kṛṣṇa Sandarbha 106, citing an unidentified passage from the Bṛhadgautamīya Tantra that Jīva Gosvāmin also cites in his Digdarśanīṭīkā on Brahma Saṃhitā 5.43. A variant of this passage is also cited in Mathurā Māhātmya of Rūpa Gosvāmin 385–388, discussed earlier on pp. 246, 248–249, where it is also attributed to the Bṛhadgautamīya Tantra. Both of the passages cited by Jīva and Rūpa are variants of Padma Purāṇa (Veṅk) Pātāla 75.8–13, quoted earlier on p. 223, which forms part of the Vṛndāvana Māhātmya.
291. Kṛṣṇa Sandarbha 106; cf. 107, 116, 172; Digdarśanīṭīkā on Brahma Saṃhitā 5.43.
292. Kṛṣṇa Sandarbha 106, citing two unidentified passages from the Varāha Purāṇa. These two passages are also cited in Mathurā Māhātmya of Rūpa Gosvāmin 407–408 and 400–402, quoted earlier on p. 247.
293. See Kṛṣṇa Sandarbha 106, 172; Digdarśanīṭīkā on Brahma Saṃhitā 5.43.
294. See p. 210.
295. Kṛṣṇa Sandarbha 116, citing Bhāgavata Purāṇa 10.28.11–17; cf. Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
296. Kṛṣṇa Sandarbha 116; Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
297. Kṛṣṇa Sandarbha 116.
298. Kṛṣṇa Sandarbha 116; Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
299. Kṛṣṇa Sandarbha 116; cf. Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
300. Kṛṣṇa Sandarbha 116; cf. Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
301. Kṛṣṇa Sandarbha 116; cf. Digdarśanīṭīkā on Brahma Saṃhitā 5.5.
302. Kṛṣṇa Sandarbha 116.
303. Bhaktirasāmṛtasindhu 1.2.92; 1.2.235–237; 1.2.243. See also Laghubhāgavatāmṛta 1.5.480, in which Rūpa Gosvāmin uses the term Mathurā-maṇḍala to designate the entire area of Vraja. Cf. Laghubhāgavatāmṛta 1.5.497.
304. Bhaktirasāmṛtasindhu 1.2.89; 1.2.211–213; 1.2.75; 1.2.105–107; 1.2.85; 1.2.132–133.
305. Bhakti Sandarbha 283, 286.
306. For a definition of the four puruṣārthas, see Chapter 4, n. 131.
307. Bhaktirasāmṛtasindhu 1.2.235–236, citing two unidentified verses from the Padma Purāṇa that are also cited in Mathurā Māhātmya of Rūpa Gosvāmin 132, 110. Cf. Laghubhāgavatāmṛta 1.5.504–505.
308. Bhaktirasāmṛtasindhu 1.2.212, citing an unidentified verse from the Brahmāṇḍa Purāṇa, with Jīva Gosvāmin’s commentary. This verse from the Brahmāṇḍa Purāṇa is also cited in Mathurā Māhātmya of Rūpa Gosvāmin 134.
309. This unidentified verse from the Padma Purāṇa is cited by Rūpa Gosvāmin in Bhaktirasāmṛtasindhu 1.2.237; Laghubhāgavatāmṛta 1.5.503. It is also cited in Mathurā Māhātmya of Rūpa Gosvāmin 136. Jīva Gosvāmin cites the entire verse in Bhakti Sandarbha 283 and the first half of the verse in Kṛṣṇa Sandarbha 106.
310. Bhaktirasāmṛtasindhu 1.2.213.
311. Bhaktirasāmṛtasindhu 1.3.40.
312. See Laghubhāgavatāmṛta 1.5.392, quoted earlier.
313. Bhaktirasāmṛtasindhu 1.2.243.
314. Bhaktirasāmṛtasindhu 1.2.244. As discussed in Chapter 2, Rūpa Gosvāmin describes these five transmundane realities in the five preceding verses, Bhaktirasāmṛtasindhu 1.2.239–243, as the focal points of the five most important practices of vaidhī-bhakti.
315. Kṛṣṇa Sandarbha 106, 115, 116, 153.
316. Kṛṣṇa Sandarbha 115.
317. Kṛṣṇa Sandarbha 106.
6 Meditation as Devotional Practice
1. See Chapter 3, pp. 117, 128, 130.
2. Kṛṣṇa Sandarbha 115.
3. Regarding the nine forms of bhakti enumerated in Bhāgavata Purāṇa 7.5.23–24, see Chapter 4, n. 57.
4. Regarding the triad of hearing (root śru), singing (root kīrt), and contemplative recollection (root smṛ), see, for example, Bhāgavata Purāṇa 2.1.5; 2.2.36; 2.4.15; 3.33.6; 5.8.29; 7.11.11. Regarding the triad of hearing (root śru), singing (root kīrt), and meditation (root dhyā or root cint), see, for example, 1.2.14; 10.70.43; 12.3.46; 10.90.50.
5. Bhāgavata Purāṇa 11.27.7; 11.3.47.
6. For an illuminating discussion of Pāñcarātra perspectives on mantra, see Gupta 1989.
7. Bhāgavata Purāṇa 4.8.40–58.
8. Bhāgavata Purāṇa 4.8.53–54; 4.8.58.
9. Bhāgavata Purāṇa 4.8.59–61.
10. Bhāgavata Purāṇa 4.8.42; 4.8.62.
11. Bhāgavata Purāṇa 4.8.71–80.
12. Bhāgavata Purāṇa 4.9.1–2.
13. For a discussion of the relevant Pāñcarātra notions, see Gupta 1989: esp. 230, 241, 235, 233.
14. Bhāgavata Purāṇa 11.3.47–55.
15. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 72.
16. For an analysis of the cosmographic lotus-maṇḍala of Vṛndāvana with its seven concentric rings, see Chapter 5, pp. 224–228.
17. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 72.134–147.
18. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 73.18–22. Rūpa Gosvāmin cites a variant of Pātāla 73.18–19 in Laghubhāgavatāmṛta 1.5.399, where he attributes the verses to the Padma Purāṇa but does not specify the Khaṇḍa. Jīva Gosvāmin cites a variant of Pātāla 73.18–19 in Kṛṣṇa Sandarbha 106 and a variant of Pātāla 73.18–20 in Kṛṣṇa Sandarbha 93, and in both cases he attributes the verses to the Nirmāṇa Khaṇḍa of the Padma Purāṇa.
19. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 73.22–27. Rūpa Gosvāmin cites a variant of Pātāla 73.23–26 in Laghubhāgavatāmṛta 1.5.400–401 and a variant of Pātāla 73.26–27 in Laghubhāgavatāmṛta 1.5.507, and in both cases he attributes the verses to the Padma Purāṇa but does not specify the Khaṇḍa. He cites a variant of Pātāla 73.26–27 in his Mathurā Māhātmya 127, where he attributes the verses to the Nirvāṇa Khaṇḍa of the Padma Purāṇa. Jīva Gosvāmin cites a variant of Pātāla 73.22–25 in Kṛṣṇa Sandarbha 104 and a variant of Pātāla 73.26–27 in Kṛṣṇa Sandarbha 117, and in both cases he attributes the verses to the Nirmāṇa Khaṇḍa of the Padma Purāṇa.
20. Vṛndāvana Māhātmya of the Padma Purāṇa (Veṅk) Pātāla 73.29–36.
21. See nn. 18–19 for specific references.
22. Bhakti Sandarbha 317.
23. Bhaktirasāmṛtasindhu 1.2.87; 1.2.178–182; 1.2.175–177. Regarding the practice of smaraṇa, see 1.2.294–295, quoted subsequently.
24. Bhaktirasāmṛtasindhu 1.2.178–182.
25. Bhaktirasāmṛtasindhu 1.2.175–177; 1.2.213.
26. Bhaktirasāmṛtasindhu 1.2.294–295.
27. Jīva Gosvāmin’s commentary on Bhaktirasāmṛtasindhu 1.2.294–295.
28. Bhakti Sandarbha 275–279.
29. Bhakti Sandarbha 278–279.
30. Bhakti Sandarbha 279, 286, 330–332.
31. Bhakti Sandarbha 325, 338.
32. For a discussion of the relationship between nāman and mantra, see Bhakti Sandarbha 284.
33. Bhakti Sandarbha 295, 286.
34. See, for example, Bhakti Sandarbha 312.
35. Kṛṣṇa Sandarbha 153.
36. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.3; Bhakti Sandarbha 285.
37. Kṛṣṇa Sandarbha 106; Digdarśanīṭīkā on Brahma Saṃhitā 5.3.
38. Gopālatāpanī Upaniṣad 1.12.
39. Digdarśanīṭīkā on Brahma Saṃhitā 5.3, citing Gopālatāpanī Upaniṣad 1.16. See also Haribhaktivilāsa 1.159–192, which provides an extended glorification of the eighteen-syllable mantra as the foremost of mantras that is primarily drawn from the Gopālatāpanī Upaniṣad’s exposition of the mantra, citing 1.2–8; 1.14–16; 1.19–24; 1.26–27.
40. As mentioned in Chapter 1, Jīva Gosvāmin cites Gopālatāpanī Upaniṣad 1.34 five times in Kṛṣṇa Sandarbha 93, 99, 106, 153.
41. Kṛṣṇa Sandarbha 93, citing Gopālatāpanī Upaniṣad 1.26.
42. Kṛṣṇa Sandarbha 93. See also Bhakti Sandarbha 312.
43. See Chapter 1, pp. 48–49.
44. Kṛṣṇa Sandarbha 106, citing an unidentified passage from the Svāyambhuva Āgama.
45. Kṛṣṇa Sandarbha 153.
46. Kṛṣṇa Sandarbha 153, citing Gopālatāpanī Upaniṣad 1.8–11.
47. Kṛṣṇa Sandarbha 153, which includes a citation from Bhāgavata Purāṇa 3.9.11.
48. See, for example, Jīva Gosvāmin’s commentary on Bhaktirasāmṛtasindhu 1.2.295; Bhakti Sandarbha 312, 286.
49. See, for example, Prīti Sandarbha 10.
50. Jīva Gosvāmin’s commentary on Bhaktirasāmṛtasindhu 1.2.295.
51. Bhakti Sandarbha 312, 286.
52. Bhakti Sandarbha 312.
53. For a brief overview of these techniques, see Chapter 2, pp. 101–102. For an analysis of the role of these līlā-smaraṇa techniques in Kṛṣṇadāsa Kavirāja’s Govindalīlāmṛta and other Gauḍīya works, see Haberman 1988: 123–133.
54. Bhakti Sandarbha 284.
55. See in particular Bhāgavata Purāṇa 11.3.47–55, which I discussed briefly on p. 274.
56. Bhakti Sandarbha 286.
57. For an overview of the contents of the Jayākhya Saṃhitā, see Smith 1975–1980: vol. 1, 113–130. The terminus ad quem for the text’s composition is the tenth century CE, since it is quoted by Utpaladeva (c. 925–975 CE), an exponent of Kashmir Śaiva traditions. Smith 1975–1980: vol. 1, 113; Flood 2006: 101.
58. My discussion of this fourfold ritual regimen is indebted to Flood’s analysis (2006: 106–119) of the Jayākhya Saṃhitā’s representations of the ritual. For translations of chapter 10 of the Jayākhya Saṃhitā pertaining to bhūta-śuddhi and chapter 11 pertaining to nyāsa, see Flood 2000, 2006: 188–191. See also Gupta 1992; Flood 1992.
59. Haribhaktivilāsa 5.3.
60. For a brief discussion of the interplay of Vedic ritual elements and tantric ritual practices derived from Pāñcarātra in the Haribhaktivilāsa, see Broo 2003: 151–153.
61. See Haribhaktivilāsa 5.63–73.
62. Haribhaktivilāsa 5.69–71, citing an unidentified passage from the Trailokyasammohana Tantra.
63. See Haribhaktivilāsa 5.88–165.
64. The twelve mūrtis that are the presiding deities of the months are Keśava, Nārāyaṇa, Mādhava, Govinda, Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha, and Dāmodara. As discussed in Chapter 1, pp. 54–55, these twelve mūrtis are classified as vaibhava-vilāsas in Kṛṣṇadāsa Kavirāja’s taxonomy of Kṛṣṇa’s divine forms.
65. This lack of mention of Rādhā in the list of śaktis resonates with De’s (1961: 139) observation that “the Rādhā-cult does not figure as prominently as it should” in the Haribhaktivilāsa in that the text does not mention Rādhā in its accounts of meditation on Kṛṣṇa and does not include images of Rādhā and Kṛṣṇa in its regulations for the construction of ritual images, although it does discuss images of Lakṣmī and Nārāyaṇa and of Rukmiṇī and Kṛṣṇa.
66. Haribhaktivilāsa 5.97–116.
67. Haribhaktivilāsa 5.158–164.
68. Haribhaktivilāsa 5.168–217.
69. See Haribhaktivilāsa 5.77; 5.99.
70. Haribhaktivilāsa 5.168–203, citing Kramadīpikā 3.1–36. See also Haribhaktivilāsa 5.204–216, which cites a parallel passage from the Gautamīya Tantra that recommends a more abbreviated meditation (dhyāna) on Kṛṣṇa in which the sādhaka visualizes in some detail the divine body of Gopāla Kṛṣṇa, after which he or she briefly envisions the inner circle of gopīs, gopas, and cows that surround Kṛṣṇa and then concludes the meditation by envisioning the outer circles of gods, sages, and celestial beings.
71. Haribhaktivilāsa 5.218.
72. Haribhaktivilāsa 5.218–248.
73. The Haribhaktivilāsa’s discussion of the bahiḥ-pūjā, which is the principal focus of daily morning worship of the deity, encompasses the remainder of chapter 5 (5.249–480) and chapters 6–8.
74. As De (1961: 141) notes, Jīva includes the Haribhaktivilāsa in the list of Sanātana Gosvāmin’s works that he provides at the end of the Laghuvaiṣṇavatoṣaṇī, his abridged edition of Sanātana’s commentary on the tenth book of the Bhāgavata Purāṇa. As discussed in the Introduction, n. 96, although the Haribhaktivilāsa is at times attributed to Sanātana, the general consensus of most contemporary scholars, including De (1961: 143) and Broo (2003: 149), is that the author was Gopāla Bhaṭṭa Gosvāmin.
75. For example, in the opening section of his discussion of arcana in Bhakti Sandarbha 283, in which he emphasizes the importance of undergoing formal initiation, dīkṣā, before engaging in arcana, Jīva Gosvāmin cites a passage from “the Āgama” that is also cited in Haribhaktivilāsa 2.9–10, where the source is identified as the Viṣṇurahasya. In his discussion of mānasa-pūjā in Bhakti Sandarbha 286, he cites an unidentified verse, “One should meditate (root smṛ) on him in beautiful Vṛndāvana,” that is also cited in Haribhaktivilāsa 3.110, where the source is identified as the Mṛtyuñjaya Tantra.
76. Bhakti Sandarbha 286.
77. Bhakti Sandarbha 286.
78. Bhakti Sandarbha 286, 312.
79. Bhakti Sandarbha 106.
80. See Haribhaktivilāsa 5.164.
81. Bhakti Sandarbha 286.
82. Bhakti Sandarbha 286, which includes citations from an unidentified verse from the Mṛtyuñjaya Tantra and from Brahma Saṃhitā 5.37. As mentioned earlier in n. 75, the verse from the Mṛtyuñjaya Tantra is also cited in Haribhaktivilāsa 3.110.
83. Bhakti Sandarbha 286.
84. Bhakti Sandarbha 286. The veṇu-mudrā is mentioned in Haribhaktivilāsa 5.166 as one of five mudrās that should be displayed during daily morning worship of Bhagavān.
85. Prīti Sandarbha 10.
1. As mentioned in Chapter 5, even though, to my knowledge, the term dhāma-avatāra is not used by the Gauḍīya authorities, Vraja-dhāman is represented, like the other mesocosmic avatāras, as a form through which Kṛṣṇa descends to the material realm and becomes embodied in a localized form—in this case, a geographic place, dhāman.
2. Bhaktirasāmṛtasindhu 1.2.244. As discussed in Chapters 1 and 2, the transmundane forms to which Rūpa Gosvāmin refers in this verse are the Bhāgavata Purāṇa, nāman, Vraja-dhāman, and mūrti, along with Kṛṣṇa bhaktas, which he describes as the focal points of the five most important practices of vaidhī-bhakti in the five preceding verses, Bhaktirasāmṛtasindhu 1.2.239–243.
3. See Peirce 1955: 98–119.
4. See the Introduction, n. 43.
5. Radich [2014].
6. Radich [2014].
7. For a brief discussion of five types of processual bodies—ritual body, ascetic body, purity body, tantric body, and devotional body—see the Introduction, pp. 16–20.
8. Bourdieu 1990: 70.
9. Bhaktirasāmṛtasindhu 1.2.266–268; Caitanya Caritāmṛta 2.22.78, with ślokas 59–61. Both passages cite Bhāgavata Purāṇa 9.4.18–20.
10. As discussed in Chapter 2, pp. 72–73, the Gauḍīya taxonomy of divine forms is dominated by male bodies in which Kṛṣṇa, whose svarūpa and svayaṃ-rūpa are male, manifests in manifold male forms as prakāśas, vilāsas, and avatāras. At the same time a critical role is allotted in this taxonomy to Rādhā, who as the female counterpart of Kṛṣṇa and embodiment of the hlādinī-śakti manifests in manifold female forms as the consorts of his various manifestations.
11. For a brief discussion of the historical debates among Gauḍīya authorities in the seventeenth and eighteenth centuries, see Chapter 2, pp. 101–102. For an extended analysis of the Gauḍīya framing of the sex/gender distinction, see Holdrege [2014d].