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.
&nbs
p; 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 attribu
ted 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.
Conclusion
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.
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