Present day Krishna worship is an amalgam of various elements. According to historical testimonies Vāsudeva worship already flourished in and around Mathura several centuries before Christ. A second important element is the cult of Krishna Govinda. Still later is the worship of Bala-Krishna, the Divine Child Krishna - a quite prominent feature of modern Krishnaism. The last element seems to have been Krishna Gopijanavallabha, Krishna the lover of the Gopis, among whom Radha occupies a special position. In some books Krishna is presented as the founder and first teacher of the Bhagavata religion.
… Bhagavad Gita and the Bhagavata Purana, certainly the most popular religious books in the whole of India. Not only was Krsnaism influenced by the identification of Krsna with Vishnu, but also Vaishnavism as a whole was partly transformed and reinvented in the light of the popular and powerful Krishna religion. Bhagavatism may have brought an element of cosmic religion into Krishna worship; Krishna has certainly brought a strongly human element into Bhagavatism. ... The center of Krishna-worship has been for a long time Brajbhumi, the district of Mathura that embraces also Vrindavana, Govardhana, and Gokula, associated with Krishna from the time immemorial. Many millions of Krishna bhaktas visit these places ever year and participate in the numerous festivals that reenact scenes from Krshnas life on Earth …
Panini, the fifth-century BC Sanskrit grammarian also refers to the term Vaasudevaka, explained by the second century B.C commentator Patanjali, as referring to «the follower of Vasudeva, God of gods».
Heliodorus was presumably not the only foreigner who converted to Vaisnava devotional practices — although he might have been the only one who erected a column, at least one that is still extant. Certainly there must have been many others.
Dhanurdhara Swami. Waves of Devotion. — Bhagavat Books, 2000. — ISBN 0-9703581-0-5. — Waves of Devotion (неопр.). www.wavesofdevotion.com. Дата обращения: 4 мая 2008. Архивировано 5 февраля 2012 года.
Оригинальный текст (рус.)
В «Хари-намамрита-вьякаране», Джива Госвами даёт определение парибхаса-сутры как aniyame niyama-karini paribhasa: «парибхаса-сутра подразумевает правило или тему там, где они явно не выражены». Другими словами, она даёт контекст, в котором становится возможным понять на первый взгляд никак не связанные между собой утверждения в книге.
Sri Krishna (неопр.). www.stephen-knapp.com. Дата обращения: 30 апреля 2008. Архивировано 5 февраля 2012 года.
Dhanurdhara Swami. Waves of Devotion. — Bhagavat Books, 2000. — ISBN 0-9703581-0-5. — Waves of Devotion (неопр.). www.wavesofdevotion.com. Дата обращения: 4 мая 2008. Архивировано 5 февраля 2012 года.
Оригинальный текст (рус.)
В «Хари-намамрита-вьякаране», Джива Госвами даёт определение парибхаса-сутры как aniyame niyama-karini paribhasa: «парибхаса-сутра подразумевает правило или тему там, где они явно не выражены». Другими словами, она даёт контекст, в котором становится возможным понять на первый взгляд никак не связанные между собой утверждения в книге.
Vaishnava (неопр.). philtar.ucsm.ac.uk. Дата обращения: 22 мая 2008. Архивировано 5 февраля 2012 года.
