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By Kiyokazu Okita

Targeting the belief of genealogical association (sampradaya), Kiyokazu Okita explores the interactions among the royal energy and the priestly authority in eighteenth-century north India. He examines how the non secular rules of Jaisingh II (1688-1743) of Jaipur motivated the self-representation of Gaudiya Vaisnavism, as articulated via Baladeva Vidyabhusana (ca. 1700-1793). Gaudiya Vaisnavism concentrated round God Krsna used to be inaugurated through Caitanya (1486-1533) and quick turned the most influential Hindu devotional hobbies in early smooth South Asia.

In the more and more risky past due Mughal interval, Jaisingh II attempted to set up the legitimacy of his kingship by means of resorting to an ethical discourse. As a part of this discourse, he demanded that non secular traditions in his nation agree to what he conceived of as Brahmanicaly normative. during this context the Gaudiya college used to be compelled to house their loss of transparent genealogical association, loss of an autonomous statement at the Brahmasutras, and their worship of Goddess Radha and Krsna, who, in accordance with the Gaudiyas, weren't married. in line with a learn of Baladeva's Brahmasutra remark, Kiyokazu Okita analyses how the Gaudiyas spoke back to the king's call for.

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Edition A records ‘I love Sanskrit’, whereas in edition B the sentence reads ‘I loves Sanskrit’. The ‘-s’ in the verb ‘loves’ in edition B is incorrect. Therefore, I present the text as ‘I love ([love] A; loves B) Sanskrit’—the variant readings are recorded in the round brackets. The reading I adopt is shown in the square brackets with the letter ‘A’ to indicate the edition in which this particular reading appears. The rejected reading is recorded after the semicolon with the letter ‘B’ to indicate the other edition.

Aurangzeb’s intolerant policies toward his Hindu subjects, together with the decline of the Mughal Empire, bred contempt and uncooperative attitudes among the Rājputs: The weakening of imperial power was therefore followed, not by a revival under some other leaders, but by a release of elemental forces. As respect for the empire waned, willingness to compromise and let live waned too. Concession and attitudes on the part of the emperors which formerly would have been greeted with gratitude and hailed as masterstrokes now met with no response and finally with contempt [ .

In recognition of Mānsingh’s long-standing service and dedication to the empire, Akbar in 1605, just before his death, made him the Commander of Seven Thousand,1 a title unprecedented for anyone outside imperial family members. He also conferred on him the title of Mīzrā Rājā, which suggested Akbar considered Mānsingh to be his kinsman (Sarkar 2009: 70–83). Indeed, Mānsingh became so influential that after Akbar’s death, his son Jahangir’s main concern was how to counterbalance this Hindu general’s power at the court (Alam and Subrahmanyam 2012: 129–133).

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