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Your search within this document for 'entwistle' resulted in 13 matching pages.
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Page ii
“...A.W. Entwistle
Braj Centre of
Krishna Pilgrimage
Egbert Forsten. Groningen. 1987....”
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Page 1
“...This book has been written and published with financial support from the Netherlands
Organization for the Advancement of Pure Research (Z.W.O.)
Cover illustration & frontispiece: The temple of Shrinathji on the Govard-
han hill as seen from Anyor
Cover design: Jurjen Pinkster
Distributor for India and the Indian Subcontinent:
Motilal Banarsidass, Bungalow Road, Jawahar Nagar, Dehli 110 007 (India).
CIP-GEGEVENS KONINKLIJKE BIBLIOTHEEK, DEN HAAG
Entwistle, Alan W.
Braj, Centre of Krishna Pilgrimage / Alen W. Entwistle. Groningen :
Forsten. Ill., krt. (Groningen Oriental Studies ; vol. 3)
Met 3 kaarten.
Met lit. opg., reg.
isbn 90-6980-016-0 geb.
siso 214.4 UDC 294-5 (54) (091)
Trefw. : Braj (India); cultuurgeschiedenis / Krishna-cultus ; bedevaart;
India.
Copyright 1987, Egbert Forsten, Groningen, The Netherlands
All rights reserved. No part of this publication may be reproduced, stored in a
retrieval system, or transmitted, in any form or by any means, electronic,
mechanical, photocopying...”
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Page 91
“...simply rupa. The most
popular term in common parlance is thakurjl, meaning 'lord', a term also used to
refer to a feudal landlord, master, or chief. Krishna is often called braj raj ('King of
50 Viz. ckddasi-, dolaydtrd-, and rasaydtrdviveka, cf. R. Chakravarti 1977, p. 110.
51 See Goudriaan & Gupta, pp. 105-6, and their discussion of other Vaishnava Tantras in
the same chapter.
52 Sec R. V. Joshi for a summary of the contents of Haribhaktivildsa, with occasional
reference to other texts, and Entwistle 1982, pp. 11 -12 & bibliography, for manuals used
in the different Vaishnava Sampradays.
53 BhP 9.11.34-41, see also 9.27 where procedure for purifying oneself and serving an
image is described as a combination of Vedic and Tantric rites.
78...”
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Page 101
“...the Lord once
can have miraculous results. Many tales are told of devotees who fell into
misfortune, or even abject sinners, who were saved merely by exclaiming his name.
The names of Krishna and other gods are regarded as their very essence. The belief
that the gods are somehow present in their names is similar to the notion that they
are immanent in idols, or that sacred places on earth have a transcendent heavenly
72 This contrasts with the horizontal marks drawn by Shaiva devotees. See Entwistle 1982
for further details.
73 See HBV 17, where this aspect of worship, known as japa, and the rosary are dealt
with.
74 For the underlying theory see Venkateswaran in Singer (ed.), pp. 168-170 and, with
reference to the cull of Rama, Bakker, pt.I ch.7.
88...”
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Page 154
“...Vitthalnath
Bhatt, Yadunath's Vallabhadigvijaya, K. Shastri, pt.2 pp.14 ff., P. Mital 1968, pp.214
ff., Barz (intro.).
31 The revelations at Gokul are narrated in Nijvdrtd, pp. 10-11, at the beginning of CBC, in
84V, pp.5-6 (Damodardas Harsani), and by Vitthalnath Bhatt, 5.24-7. SPV says that
the revelation took place in Jharkhand (the jungle area of Central India). Text and
translation of the mantra arc given in Growsc. pp.282-8. For initiation procedure and
references to other sources see Entwistle 1983/1, p.51.
141...”
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Page 163
“...Chaitanya is said to have met when he visited Nandgaon.78 His descendants
say that he came from the nearby village of Kharaut and installed images at
Nandgaon that now stand in the temple called Nandarayji ka Mandir. The custody
of this temple is still with his descendants. According to their genealogy his
ancestors were local brahmins of Kharaut and Nandgaon who had served
'Nandababa' for many generations.79
74 252V no.243, pp.346-50 (under the name of Bhagwandas).
75 See Shyamdas, pp. 184-7, Entwistle 1983/1, pp.56-7, for further information and
references.
76 Priyadas, kavitt 613, P. Mital 1962, pp.45-7, Bansal, pp. 71-3, Bhagwat Mudit, pp.25-7.
Lalitacharan Goswami, pp. 552-7, compromises by suggesting that there were two
devotees with the same name who belonged to each of the two Sampradays. CC says
that Chaitanya initiated him at Shrirangam.
77 Nabhadas, chappav 138, Priyadas, kavitt 523-30, P. Mital 1962, pp. 154-8, Bansal,
p.240.
78 P. Mital 1962, pp.39-40, Bansal, pp.212-4.
79 Bansal...”
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Page 176
“...and of the descendant of Vitthalnath who had
custody of it and was regarded as its representative. Some portraits of Vitthalnath
show him wearing the Mughal court dress that was worn only by people of high
145 The distribution of the deities probably took place in 1583, cf. P. Mital 1968, p.276,
Entwistle 1983/1, p.44. Vitthalnath Bhatt, 8.107-8, gives the date as 1584, and K.
Shastri, eh.3 p. 108, as 1578. The year of Vitthalnath's death is given as 1585 in all
sectarian sources, except Vitthalnath Bhatt, 8.168 ff., who implies that he died in the
spring following the Annakut festival held for the seven deities in 1587.
146 See the vcirtci of Tulsidas (Shri Lalji) in 252V, pp.252-3, and Entwistle 1983/1, pt.II, for
an account of the origins and subsequent history of the Eighth Gaddi, the main temple
of which was at Dera Ghazi Khan.
147 Gopaldas, Vallabhcikhycm 9.
148 Ibid., 2.23-4, Vitthalnath Bhatt, 5.81-6, Nijvartd, pp.58-60.
163...”
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Page 191
“...an agreement should be drawn up between the two
parties to avoid any further dispute. The result was that the deity of Balkrishna was
given to Dwarkeshwar and Madhusudan was given the custody of another deity
named Kalyanray, which thenceforth became the main deity of his Gaddi.
229 SPV, pp.39-40.
230 According to Vitthalnath Bhatt, 7.74 & 10.111, he lived from 1551-1647; other sectarian
sources say he died in 1640 (P. Mital 1968, p.292).
231 See Tandan, pp.382-7, P. Mital 1968, pp.289-92, Entwistle 1982, pp.41-2.
232 According to Vitthalnath Bhatt, 10.30, Hariray was born in 1590, but the date is
probably too early, especially in view of the fact that he is said to have lived until
1715.
233 Vitthalnath Bhatt, 8.111-112 & 145 ff., Brajbhushan, p.47 (and pp.52-4, for what
happened later).
178...”
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Page 279
“...occur in
the 1819 manuscript and to any omissions occurring in more than one of the later
versions.140 The continual repetition in the text of such phrases as 'further on...,
137 BYP is on fif.45-61 and Vraj vastu varnan on ff. 61-4, but it is not referred to as such,
being introduced with the words: atha vrajmandalke van upavan sthal, vraj lila likhyate.
Both texts arc available on microfilm (VRI microfilm project, reel 19 nos.206 (BYP)
and 207 (VVV). For a fuller desription of this codex see Entwistle 1983/1, p.464 (ms.
A).
138 VRI acc.no.9602.
139 Two other printed editions are those of Munshi Veni Prasad, (Lucknow, 1877). and D.
Parikh in Parikh (ed.), pp.3-19.
140 Notable omissions in the 1819 ms. are Gokarna, Tos, Jikhangaon, Mukhrai, Paintha,
Punchhari, Anani-Bandi, and Rida (Baldeo).
266...”
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Page 297
“...water supply, but the monsoon should not be excessive or prolonged,
especially in low-lying areas like Braj that often become flooded. The mythological
account of how Krishna came to lift up Govardhan seems therefore to reflect a
tradition of worshipping hills and mountains in order to control the rains.40
35 K. Upadhyay, pp.205-6. The term pinda can refer to a lump of anything, as well as balls
of rice for srdddha. For a rite performed by girls in Braj using cow-dung in a similar
context see Entwistle 1984.
36 Sec Lodrick, pp. 118-22 & fig. 18, for a description and photograph of Govardhan Puja
performed at the temple of Radharaman in Vrindaban.
37 For further description of kunvdrau see Toomcy and Lynch.
38 VP 162.13/R 424, VP 162.17/R 432.
39 KK p. 192/R 429, VBV 5.1.
40 See Crooke, vol.1 pp.61-2, on mountain worship for rain among Dravidians and
non-Aryans.
284...”
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Page 316
“...husband.98
14 Shiva
Several old Shiva temples have been incorporated into the pilgrimage circuit of
Braj. In and around some of them are placed fragments of sculpture from older
temples that stood either on the same site or in the vicinity. The inclusion of some of
these temples in various versions of the Mathuramahatmya, as well as the fact that
many of the bathing places at Mathura have Shaiva names, may be taken as
97 SeeJEntwistle, 1983/2,
98 For more detail on both types of Sanjhi see Entwistle 1984.
303...”
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Page 366
“...Shrinathji. It is a
small cell at the back of an ashram among trees on the north side of the tank. On the
opposite side of it is the place where Chhitswami used to sit, and around it are
temples of Apsara- and Navalbihari (a temple of the Nimbark Sampraday),
Ganga, and Narasinha. The adjacent tank is called Nawal Kund, which Kumheriya
says was called Pucch Kund until it was restored by Rani Nawal Kishor of
Bharatpur.
20b Punchhari kau Lautha
Sund.; BYP (om. 1819 ms.); BP; Vaudeville 1980 pp.7-8; Entwistle 1983/1 p.101
n.22; Govind Das & Agrawal p.151; Dwivedi 1972 p.282; 'Krishna' pp.82-3
(verses about the image). See plate 19.
Punchhari has gained local celebrity on account of an image enshrined at the foot of
the hill that is referred to as pucharT kau lautha. It may once have been a seated
Buddha or Yaksha image, but its original identity is obscured by layers of vermilion
that are regularly applied to it. It is gaily decorated with eyes, a moustache, and
coloured tin foil in the manner of...”
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Page 512
“...Part VI (Samskrit
Literature), London.
Eidlitz, Walter
1968 Krsna Caitanya: sein Leben und seine Lehre, Stockholm (Stockholm Studies in
Comparative Religion, vol.7, Almqvist & Wiksells).
Elkman, Stuart Mark
1986 JTva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian
Development of the Gaudiya Vaisnava Movement, Delhi (Motilal Banarsi-
dass).
Elliot, Sir H. M., & John Dowson
1964 The History of India as Told by its own Historians, 8 vols., reprint: Allahabad
(Xitab Mahal).
Entwistle, A. W
19&3/2-~4taila Devi and Lamguriya', Indo-Iranian Journal 25, pp.85-101.
1983/1 The Rasa mana ke pada of Kevalarama, a medieval Hindi text of the Eighth Gaddi
of the Vallabha Sect, Groningen (Publikaties van het Instituut voor Indische
Talen en Culturen, no.3).
1982 Vaisnava Tilakas: Sectarian Marks worn by Worshippers of Visnu, IA VRI Bulletin
nos.l 1-12
1984 'Sa jhl: Images for a Twilight Goddess', Visible Religion III, pp.43-79.
Eschmann, Anncharlott, Herman Kulke, & Gaya Charan Tripathi...”
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