Vaishnavism (, ) is a tradition of Hinduism, distinguished from other schools by its worship of Vishnu, or his associated Avatars such as Rama and Krishna, as the original and supreme God.

This worship in different perspectives or historical traditions addresses God under the names of Narayana, Krishna, Vāsudeva or more often "Vishnu", and their associated avatars. Its beliefs and practices, especially the concepts of Bhakti and Bhakti Yoga, are based largely on the Upanishads, and associated with the Vedas and Puranic texts such as the Bhagavad Gita, and the Padma, Vishnu and Bhagavata Puranas.

The followers of Vaishnavism are referred to as ''Vaishnava(s)'' or ''Vaishnavites''. A large percentage of Hindus are Vaishnavas, with the vast majority living in India. Awareness, recognition, and growth of the belief has significantly increased outside of India in recent years. The Gaudiya Vaishnava branch of the tradition has significantly increased the awareness of Vaishnavism internationally, since the mid-1900s, largely through the activities and geographical expansion of the Hare Krishna movement and more recently, through several other Vaishnava organizations such as Pure Bhakti Yoga Society of Bhaktivedanta Swami Narayana Maharaj, conducting preaching activities in the West.

Vaishnavism is, along with Shaivism, Shaktism and Smartism, one of the four primary schools of devotional Hinduism.

Etymology

The term ''Vaishnavism'' entered the English language in the 19th century. It was formed by attaching the suffix ''-ism'' to Sanskrit ''Vaishnava'' (IAST: ), which is the ''vriddhi'' form of ''Vishnu'' meaning "relating, belonging, or sacred to Vishnu" or "a worshipper or follower of Vishnu".

Principal historic branches

Bhagavatism, early Ramaism and Krishnaism, merged in historical Vishnuism, a tradition of Historical Vedic religion, distinguished from other traditions by its primary worship of Vishnu. Vaishnavism, is historically the first structured Vaishnava religion as "Vishnuism, in a word, is the only cultivated native sectarian native religion of India." Although it is usual to speak of Vishnu as the source of the Avatar, this is only one of the names by which the god of Vaishnavism is known. The other names include Narayana, Vasudeva and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct. For example, in the Krishnaism branch of Vaishnavism, such as the Gaudiya Vaishnava, Nimbarka and Vallabhacharya traditions, devotees worship Krishna as the One Supreme form of God, and source of all avatars, Svayam Bhagavan, in contrast to the belief of the devotees of the Sri Sampradaya.

Principal beliefs

Supreme God

The principal belief of Vishnu-centered sects is the identification of Vishnu or Narayana as the one supreme God. This belief contrasts with the Krishna-centered traditions, such as Vallabha, Nimbaraka and Gaudiya, in which Krishna is considered to be the One and only Supreme God and the source of all avataras. The belief in the supremacy of Vishnu is based upon the many Avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha, Surya or Durga. The latter are instead classified as demi-gods or devas. Vaishnavites consider Shiva, one of the Hindu Trimurti (Trinity) as subservient to Vishnu, and a Vaishnava himself. Lord Swaminarayan, founder of the Swaminarayan faith, differs with this view and holds that Vishnu and Shiva are different aspects of the same God. Notably, the Swaminarayan view is a minority view among Vaishnavites.

Worship

Vaishnava theology includes the central beliefs of Hinduism such as monotheism, reincarnation, samsara, karma, and the various Yoga systems, but with a particular emphasis on devotion (bhakti) to Vishnu through the process of Bhakti yoga, often including singing Vishnu's name's (bhajan), meditating upon his form (dharana) and performing deity worship (puja). The practices of deity worship are primarily based on texts such as Pañcaratra and various Samhitas.

Within their worship Vaishnava devotees consider that Vishnu is within them, as the Antaryami or the God within and as the foundation of their being; which is a part of the definition of the name Narayana. The difference between Vaishnavism and schools of Hinduism whose goal is liberation (moksha), or union with the Supreme Brahman, is that the ultimate goal of Vaishnava practice is an eternal life of bliss (ananda) in service to Vishnu, or one of his many avatars, in the spiritual realm of 'Vaikuntha', which lies beyond the temporary world of illusion (maya). The three features of the Supreme as described in the Bhagavata Purana--Brahman, Paramatma and Bhagavan.Vaishnavis worship Lord Vishnu and His Incarnations.

Initiation

Vaishnavas commonly follow a process of initiation (diksha), given by a guru, under whom they are trained to understand Vaishnava practices. At the time of initiation, the disciple is traditionally given a specific mantra, which the disciple will repeat, either out loud or within the mind, as an act of worship to Vishnu or one of his avatars. The practice of repetitive prayer is known as japa. The system of receiving initiation and training from a guru is based on injunctions throughout the scriptures held as sacred within the Vaishnava traditions but is not mandatory:

:''"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth."''(Bhagavad Gita) This translation is based on Iskcon's Prabhupada and is contentious as are all his translations.

:''"One who is initiated into the Vaishnava mantra and who is devoted to worshiping Lord Vishnu is a Vaishnava. One who is devoid of these practices is not a Vaishnava."''(Padma Purana)

The scriptures specific to the Gaudiya Vaishnava group also state that one who performs an act of worship as simple as chanting the name of Vishnu or Krishna can be considered a Vaishnava by practice:

:''"Who chants the holy name of Krishna just once may be considered a Vaishnava. Such a person is worshipable and is the topmost human being."''(Chaitanya Charitamrita)

Attitude toward scriptures

Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or ''sampradya'' (see below) as authoritative interpretations of scripture. While many schools like Smartism and Advaitism encourage interpretation of scriptures philosophically and metaphorically and not too literally, Vaishnavism stresses the literal meaning ('''') as primary and indirect meaning ('''') as secondary: '''' - "The instructions of the should be accepted literally, without ''fanciful or allegorical interpretations''."

Vaishnava sampradayas

Within Vaishnavism there are four main disciplic lineages (sampradayas), each exemplified by a specific Vedic personality. The four sampradayas follow subtly different philosophical systems regarding the relationship between the soul (jiva) and God (Vishnu or Krishna), although the majority of other core beliefs are identical.

;Lakshmi-sampradaya :Philosophy: Vishishtadvaita ("special-dualism"), espoused by Ramanujacharya :See Sri Vaishnavism, Vaikhanasa, Ramanandi Sect, Swaminarayan .

;Brahma sampradaya :Philosophies: Dvaita ("dualism"), espoused by Madhvacharya, and Achintya Bheda Abheda (literally "inconceivable difference and non-difference"), espoused by Chaitanya Mahaprabhu (see Gaudiya Vaishnavism).

;Rudra sampradaya :Philosophy: Shuddhadvaita ("pure nondualism"), espoused by Vishnuswami and Vallabhacharya.

;Kumara-sampradaya :Philosophy: Dvaitadvaita ("duality in unity"), espoused by Nimbarka.

Vaishnavism in South India

Broadly, Vaishnavas in South India can be classified as Brahmins and non-Brahmins.

Among the Brahmins the main groups are

#The Iyengars, who follow the Sri Vaishnava Vishistadvaita philosophy of Asuri Ramanujacharya. The Iyengars are further divided into the Vadakalai (who adhere to the Sanskrit Vedas) and Thenkalai (who asseverate primacy to Tamil prabhandams). Both these sects either adhere to the Pañcaratra agama, or Vaikhanasa agama in temples. #The Madhvas, who follow the Sadvaishnava Dvaita philosophy of Madhvacharya. #The Vaikhanasas, who are primarily an ancient community of temple priests, who use the Vaikhanasa Agama in temple worship.

Among the non-Brahmins, sections of various communities like the Chettiars and Mudaliars in Tamil Nadu, sections of the Settys, Reddys, Rajus and Haridasu's in Andhra Pradesh and so on in other states describe themselves as Vaishnava. Some groups tend to be vegetarian like the Brahmins.

The Iyengars are further divided by philosophy into the Vadagalai and Tengalai branches.

In temple worship, a Vaikhanasa temple (like Tirumala), a Madhva temple (like Udupi), a Tengalai Iyengar temple (like Melukote) and a Vadagalai Iyengar temple (like Ahobilam) all have distinctly different rituals and customs with priests of that particular denomination who perform the worship. However all temples are popularly visited by all Vaishnavas as lay worshippers, as also members of various other denominations.

In Kerala, some communities call themselves Vaishnava and use sandal paste for the forehead tilaks. Kerala Vaishnava temples have their own traditions with the worship being done by Brahmin Namboodiris with Vaishnava leanings.

Other branches and sects

The Ramanandi movement, begun by Ramananda.

Mahapuruxiya Dharma, espoused by Sankardeva.

Vaisnava-Sahajiya, a tantric school.

Tilaka styles

Vaishnavas mark their foreheads with ''tilaka'', either as a daily ritual, or on special occasions. The different Vaishnava sampradayas each have their own distinctive style of tilaka, which depicts the siddhanta of their particular lineage. The general tilaka pattern is of two or more connected vertical lines on and another line on the nose resembling the letter Y, which usually represents the foot of Vishnu and the lotus flower.

History

The worship of Vishnu was already well developed in the period of the Itihasas. Hopkins says "Vishnuism, in a word, is the only cultivated native sectarian native religion of India."

Vaishnavism flourished in predominantly Shaivite South India during the seventh to tenth centuries CE, and is still commonplace, especially in Tamil Nadu, as a result of the twelve Alvars, saints who spread the sect to the common people with their devotional hymns. The temples which the Alvars visited or founded are now known as Divya Desams. Their poems in praise of Vishnu and Krishna in Tamil language are collectively known as ''Naalayira'' (Divya Prabandha).

In later years Vaishnava practices increased in popularity due to the influence of sages like Ramanujacharya, Madhvacharya, Nimbarkacharya, Vallabhacharya, Manavala Mamunigal, Vedanta Desika, Surdas, Tulsidas, Tyagaraja, and many others.

In his ''The Religions of India'', Edward Washburn Hopkins presents an accepted distinction as to the assumption that Vishnuism is associated with Vedic brahmanism, and was part of brahmanism. Krishnaism was adopted much later, and it is for this reason, amongst others, that despite its modern iniquities Shiva has appealed more to the brahmans than Krishna. It's only later that Vishnuism merged with Krishnaism.

Large Vaishnava communities now exist throughout India, and particularly in Western Indian states, such as western Madhya Pradesh, Rajasthan and Gujarat. Important sites of pilgrimage for Vaishnavs include: Guruvayur Temple, Sri Rangam, Vrindavan, Mathura, Ayodhya, Tirupati, Puri, Mayapur, Nathdwara and Dwarka. thumb|200px|right|Krishna murti(left) with RadhaBhaktivedanta Manor, Watford, England Since the 1900s Vaishnavism has spread from within India and is now practiced in many places around the globe, including America, Europe, Africa, Russia and South America. This is largely due to the growth of the ISKCON movement, founded by A.C. Bhaktivedanta Swami Prabhupada in 1966.

Puranic epics

Two great Indian epics, Ramayana and Mahabharata, are an important part of Vaishnava philosophy, theology, and culture.

The Ramayana describes the story of Rama, an avatara of Vishnu, and is taken as a history of the 'ideal king', based on the principles of dharma, morality and ethics. Rama's wife Sita, his brother Lakshman and his devotee/follower Hanuman all play key roles within the Vaishnava tradition as examples of Vaishnava etiquette and behaviour. Ravana, the evil king and villain of the epic, plays the opposite role of how not to behave.

The Mahabharata is centered around Krishna and details the story of a dynastic war between two families of cousins, with Krishna and the Pandavas, five brothers, playing pivotal roles in the drama. The philosophical highlight of the work is the chapter covering a conversation between Arjuna and Krishna prior to the final battle, individually known as the Bhagavad Gita. The Bhagavad Gita, though influential in most philosophies of Hinduism, is of particular importance to Vaishnavas because it is believed to be an accurate record of the very words spoken by Krishna himself. Both works are often re-enacted in part as dramas by followers of Vaishnavism, especially on festival days concerning each of the specific avatars. The Bhagavad Gita is widely studied as a theological textbook and is rendered in numerous English translations and world languages.

Western academic study

Vaishnava theology has been a subject of study and debate for many devotees, philosophers and scholars within India for centuries. In recent decades this study has also been pursued in a number of academic institutions in Europe, such as the Oxford Centre for Hindu Studies and Bhaktivedanta College. The Vaishnava scholars instrumental in this western discourse include Tamala Krishna Goswami, Hridayananda dasa Goswami, Graham Schweig, Kenneth R. Valpey, Guy Beck, and Steven J. Rosen among others.

In 1992 Steven Rosen founded ''The Journal of Vaishnava Studies'' as an academic journal of Hindu studies, and of Vaishnava, and Gaudiya Vaishnava studies in particular.

See also

Vaikhanasas

Krishnaism

Shaivism

Brāhmaṇa

Shaktism

References

External links

Vaishnavism (Tradition of Hinduism)

Vaishnavism (Heart of Hinduism)

Who is Vishnu? Vaishnava FAQ (dvaita.org)

Nathamuni-Alavandar.org - Dedicated to Shriman Nathamunigal and Shri Alavandar

Portal for Vaishnav An Exclusive Portal dedicated to Vaishnavism

* Category:Hindu denominations Category:Sanskrit words and phrases Category:Monotheistic religions

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Coordinates	52°17′59″N19°42′45″N
name	Lata Mangeshkar
background	solo_singer
born	September 28, 1929Indore, Central India Agency, British India
instrument	Vocals
genre	Film music (playback singing)
occupation	Singer
years active	1942–present }}

Lata Mangeshkar (; born September 28, 1929) is a singer from India. She is one of the best-known and most respected playback singers in India. Mangeshkar's career started in 1942 and has spanned over six and a half decades. She has recorded songs for over a thousand Bollywood movies and has sung songs in over thirty-six regional Indian languages and foreign languages, though primarily in Hindi. She is the elder sister of singer Asha Bhosle, and Hridayanath Mangeshkar, Usha Mangeshkar and Meena Mangeshkar. She is the second vocalist to have ever been awarded the Bharat Ratna, India's highest civilian honour.

Mangeshkar was featured in the ''Guinness Book of World Records'' from 1974 to 1991 for having made the most recordings in the world. The claim was that she had recorded approximately 25,000 solo, duet, and chorus-backed songs in 20 Indian languages between 1948 to 1974 (30,000 songs between 1948 and 1987, according to the 1987 edition). Over the years, while several sources have supported this claim, others have raised concerns over its veracity, claiming that this number was highly exaggerated and that Mangeshkar's younger sister, Asha Bhosle, had more song recordings than she had.

Early life

Lata Mangeshkar was born in Sikh Mohalla, Indore, in the Central India Agency (now part of Madhya Pradesh). Her father, Pandit Deenanath Mangeshkar who belonged to a Gomantak Maratha Samaj family from Goa, was a classical singer and theater actor. Her mother Shevanti (Shudhamati) who was from Thalner, Maharashtra, was Deenanath's second wife. The family's last name used to be Hardikar; Deenanath changed it to Mangeshkar in order to identify his family with his native town, Mangeshi in Goa. Lata was named "Hema" at her birth. Her parents later renamed her Lata after a female character, Latika, in one of her father's plays, ''BhaawBandhan''. Lata is the eldest child of her parents. Meena, Asha, Usha and Hridayanath are her siblings in sequence.

Mangeshkar took her first music lessons from her father. At the age of five, she started to work as an actress in her father's musical plays (''Sangeet Natak'' in Marathi). On the first day in the school, she started teaching songs to other children. When the teacher stopped her, she was so angry that she stopped going to the school. Other sources cite that she left school because they would not allow her to bring Asha with her, as she would often bring her younger sister with her.

Singing career

Early career in the 1940s

In 1942, when Mangeshkar was 13, her father died of heart disease. Master Vinayak (Vinayak Damodar Karnataki), the owner of Navyug Chitrapat movie company and a close friend of the Mangeshkar family, took care of them.

Mangeshkar sang the song "Naachu Yaa Gade, Khelu Saari Mani Haus Bhaari" which was composed by Sadashivrao Nevrekar for Vasant Joglekar's Marathi-language movie ''Kiti Hasaal'' (1942), but the song was dropped from the final cut. Vinayak gave her a small role in Navyug Chitrapat's Marathi movie ''Pahili Mangalaa-gaur'' (1942), in which she sang "Natali Chaitraachi Navalaai" which was composed by Dada Chandekar. Her first Hindi song was "Mata Ek Sapoot Ki Duniya Badal De Tu" for the Marathi film, ''Gajaabhaau'' (1943). Mangeshkar moved to Mumbai in 1945 when Master Vinayak's company moved its headquarters there. She started taking lessons in Hindustani classical music from Ustad Amanat Ali Khan Bhendibazaarwale. She sang “Paa Lagoon Kar Jori” for Vasant Joglekar's Hindi-language movie ''Aap Ki Seva Mein'' (1946), which was composed by Datta Davjekar. Mangeshkar and her sister Asha played minor roles Vinayak's first Hindi-language movie, ''Badi Maa'' (1945). In that movie, Lata also sang a bhajan, “Maata Tere Charnon Mein.” She was introduced to music director Vasant Desai during the recording of Vinayak's second Hindi-language movie, ''Subhadra'' (1946).

Following the partition of India in 1947, Ustad Amanat Ali Khan Bhendibazaarwale migrated to newly formed Pakistan, so Mangeshkar started to learn classical music under Amanat Khan Devaswale. Pandit Tulsidas Sharma, a pupil of Ustad Bade Ghulam Ali Khan, also trained her.

After Vinayak's death in 1948, music director Ghulam Haider mentored her as a singer. Haider introduced Mangeshkar to producer Sashadhar Mukherjee, who was working then on the movie ''Shaheed'' (1948), but Mukherjee dismissed Mangeshkar's voice as "too thin." An annoyed Haider responded that in the coming years the producers and the directors would "fall at Lata's feet" and "beg her" to sing in their movies. Haider gave Lata her first major break with the song “Dil Mera Toda,” from the movie ''Majboor'' (1948).

Initially, Mangeshkar is said to have imitated Noor Jehan, but later she developed her own style of singing. Lyrics of songs in Hindi movies are primarily composed by Urdu poets and contain a higher proportion of Urdu words, including the dialogue. Actor Dilip Kumar once made a mildly disapproving remark about Mangeshkar's Maharashtrian accent while singing Hindi/Urdu songs; so for a period of time, Lata took lessons in Urdu from an Urdu teacher named Shafi.

“Aayega Aanewaala,” a song in the movie ''Mahal'' (1949) was composed by music director Khemchand Prakash and lip-synced on screen by actress Madhubala.

1950s

In the 1950s, Mangeshkar sang songs composed by various music directors of the period, including Anil Biswas (in films such as Tarana and Heer), Shankar-Jaikishan, Naushad, S. D. Burman, C. Ramchandra, Hemant Kumar, Salil Chowdhury, Khayyam, Ravi, Sajjad Hussain, Roshan, Kalyanji-Anandji, Vasant Desai, Sudhir Phadke, Hansraj Behl, Madan Mohan, and Usha Khanna.

Mangeshkar sang many raga-based songs for Naushad in movies such as ''Baiju Bawra'' (1952), ''Mughal-E-Azam'' (1960), and ''Kohinoor'' (1960). ''Ae Chorre Ki Jaat Badi Bewafa'', a duet with G. M. Durrani, was her first song for composer, Naushad. The duo, Shankar-Jaikishan, chose Mangeshkar for ''Aag'', ''Aah'' (1953), ''Shree 420'' (1955), and ''Chori Chori'' (1956). Before 1957, composer Sachin Dev (S. D.) Burman chose Mangeshkar as the leading female singer for his musical scores in ''Sazaa'' (1951), ''House No. 44'' (1955), and ''Devdas'' (1955). However a rift developed between Lata and Burman in 1957, and Lata did not sing Burman's compositions again until 1962.

Mangeshkar won a Filmfare Best Female Playback Award for Salil Chowdhury's composition “Aaja Re Pardesi,” from ''Madhumati'' (1958). In the early fifties, Lata Mangeshkar's association with C. Ramchandra produced songs in movies such as Anarkali, Albela, Asha, Pehli Jhhalak, Shin Shinkai Bublaa Boo, Azad and Amardeep. For Madan Mohan, she performed for films like Adalat, Railway Platform, Dekh Kabira Roya and Chacha Zindabad.

1960s

Mangeshkar's song "Pyar Kiya To Darna Kya" from ''Mughal-E-Azam'' (1960), composed by Naushad and picturized on Madhubala, still remains famous . The Hawaiian-themed number "Ajeeb Dastaan Hai Yeh" from ''Dil Apna Aur Preet Parai'' (1960) was composed by Shankar-Jaikishan and picturized on Meena Kumari.

In 1961, Mangeshkar recorded two popular bhajans, "Allah Tero Naam" and "Prabhu Tero Naam", for Burman's assistant, Jaidev. In 1962, she was awarded her second Filmfare Award for the song "Kahin Deep Jale Kahin Dil" from ''Bees Saal Baad'', composed by Hemant Kumar.

On June 27, 1963, against the backdrop of the Sino-Indian War, Mangeshkar sang the patriotic song "Aye Mere Watan Ke Logo" (literally, "Oh, the People of My Country") in the presence of Jawaharlal Nehru, the then Prime Minister of India. The song, composed by C. Ramchandra and written by Pradeep, is said to have brought the Prime Minister to tears.

In 1963, Mangeshkar returned to collaboration with S. D. Burman. She also sang for R. D. Burman's very first film ''Chhote Nawaab'' and later for his films such as ''Bhoot Bangla'' (1965), ''Pati Patni'' (1966), ''Baharon ke Sapne'' (1967) and ''Abhilasha'' (1969). She also recorded several popular songs for S. D. Burman, including "Aaj Phir Jeene Ki Tamanna Hai", "Gata Rahe Mera Dil" (duet with Kishore Kumar) and "Piya Tose" from ''Guide'' (1965), and "Hothon Pe Aisi Baat" from ''Jewel Thief'' (1967).

During the 1960s, Lata Mangeshkar continued her association with Madan Mohan which included the songs "Aap Ki Nazron Ne Samjha" from ''Anpadh'' (1962), "Lag Ja Gale" and "Naina Barse Rim Jhim" from ''Woh Kaun Thi?'' (1964), "Woh Chup Rahen To" from ''Jahan Ara'' (1964), and "Tu Jahan Jahan Chalega" from ''Mera Saaya'' (1966).

The 1960s also witnessed the beginning of Mangeshkar's association with Laxmikant-Pyarelal, the music directors for whom she sang the most popular songs in her career.

She also sang several playback songs for Marathi films, composed by Marathi music directors including Hridaynath Mangeshkar, Vasant Prabhu, Srinivas Khale, Sudhir Phadke and herself (under the name ''Anandghan''). During the 1960s and 1970s, she also sang several Bengali songs, composed by music directors like Salil Chowdhury and Hemant Kumar.

In this period Lata Mangeshkar has recorded duets with Mukesh, Manna Dey, Mohammed Rafi, and Kishore Kumar.

1970s

In 1972, Meena Kumari's last film, ''Pakeezah'' released. It featured popular songs including "Chalte Chalte" and "Inhi Logon Ne" sung by Lata Mangeshkar, and composed by Ghulam Mohammed. She recorded many popular songs for S. D. Burman's last films, including "Rangeela Re" from ''Prem Pujari'' (1970), "Khilte Hain Gul Yahaan" from ''Sharmeelee'' (1971), and "Piya Bina" from ''Abhimaan'' (1973).

Lata Mangeshkar's most notable songs in 1970s were composed by Laxmikant-Pyarelal (Laxmi-Pyare) and Rahul Dev Burman. She recorded several songs composed by Laxmi-Pyare in 1960s and 1970s, many of them written by the lyricst Anand Bakshi. She also recorded many hit songs with Rahul Dev Burman in the films ''Amar Prem'' (1972), ''Caravan'' (1971), ''Kati Patang''(1971), and ''Aandhi'' (1975). The two are noted for their songs with the lyricists Majrooh Sultanpuri, Anand Bakshi and Gulzar.

In 1973, she won the National Film Award for Best Female Playback Singer for the song "Beeti Na Bitai" from the film ''Parichay'', composed by R. D. Burman, and written by Gulzar. In 1974, she sang her only Malayalam song "Kadali Chenkadali" for the film ''Nellu'', composed by Salil Chowdhury, and written by Vayalar Ramavarma. In 1975, she again won the national award, this time for the song "Roothe Roothe Piya" from the film ''Kora Kagaz'', composed by Kalyanji-Anandji.

From 1970s onwards, Lata Mangeshkar has also staged many concerts in India and abroad, including several charity concerts. Her first concert overseas was at the Royal Albert Hall, London, in 1974. She also released an album of Mirabai's bhajans, ''Chala Vaahi Des'', composed by her brother Hridayanath Mangeshkar. Some of the bhajans in the album include "Saanware Rang Raachi" and "Ud Jaa Re Kaaga". In the early 70s, she released other non-film albums, such as her collection of Ghalib ghazals, an album of Marathi folk songs (koli-geete), an album of Ganesh aartis (all composed by her brother Hridaynath) and an album of ''abhangs'' of Sant Tukaram composed by Shrinivas Khale.

In late 1970s and early 1980s, she worked with the children of composers she had earlier worked with. Some of these composers included Rahul Dev Burman (son of Sachin Dev Burman), Rajesh Roshan (son of Roshan), Anu Malik (son of Sardar Malik), and Anand-Milind (sons of Chitragupt).

1980s onwards

From 1980s onwards, Lata Mangeshkar worked with music directors including Shiv-Hari, Ram Laxman, and A. R. Rahman. She recorded some non-film songs, including ghazals with Jagjit Singh.

In 1990, Mangeshkar launched her own production house for Hindi movies which produced the Gulzar-directed movie ''Lekin...''. She won her third National Film Award for Best Female Playback Singer for her rendition of the song "Yaara Sili Sili" from the film, which was composed by her brother Hridayanath. During the 1990s, she recorded with music directors including Jatin-Lalit and Nadeem-Shravan. She has sung for Rajshri Productions, including ''Maine Pyar Kiya'' (1989) and ''Hum Aapke Hain Kaun'' (1994).

Mangeshkar has sung for almost all the Yash Chopra films and films from his production house Yash Raj Films at that time, including ''Chandni'' (1989), ''Lamhe'' (1991), ''Darr'' (1993), ''Yeh Dillagi'' (1994), ''Dilwale Dulhaniya Le Jayenge'' (1995), ''Dil To Pagal Hai'' (1997) and later on ''Mohabbatein'' (2000), ''Mujhse Dosti Karoge'' (2002) and ''Veer Zaara'' (2004).

A. R. Rahman recorded a few songs with Mangeshkar during this period, including "Jiya Jale" (''Dil Se''), "Khamoshiyan Gungunane Lagin" (''One Two Ka Four''), "Ek Tu Hi Bharosa" (''Pukar''), "Pyaara Sa Gaon" (''Zubeidaa''), "Lukka chuppi" (''Rang de Basanti'') and "O Paalanhaare" (''Lagaan''). She made an appearance in the film ''Pukar'' singing this song.

In 1999, Lata Eau de Parfum, a perfume brand named after her, was launched.

In 1999, Mangeshkar was nominated as a member of Rajya Sabha. However, she did not attend the Rajya Sabha sessions regularly, inviting criticism from several members of the House, including the Deputy Chairperson Najma Heptullah, Pranab Mukherjee and Shabana Azmi. She stated the reason for her absence as ill-health; it was also reported that she had not taken a salary, allowance or a house in Delhi for being a Member of Parliament.

In 2001, Lata Mangeshkar was awarded Bharat Ratna, India's highest civilian honor. In the same year, she established the Master Deenanath Mangeshkar Hospital in Pune, managed by the Lata Mangeshkar Medical Foundation (founded by the Mangeshkar family in October 1989). In 2005, she designed a jewellery collection called Swaranjali, which was crafted by Adora, an Indian diamond export company. Five pieces from the collection raised £105,000 at a Christie's auction, and a part of the money was donated for the 2005 Pakistan earthquake relief. Also in 2001, she recorded her first Hindi song with the composer Ilaiyaraaja, for the film ''Lajja''; she had earlier recorded Tamil and Telugu songs composed by Ilaiyaraaja.

Lata Mangeshkar's song "Wada Na Tod" is in the film ''Eternal Sunshine of the Spotless Mind'' (2004) and on the film's soundtrack.

On June 21, 2007, she released an album ''Saadgi'', featuring eight ghazal-like songs written by Javed Akhtar and composed by Mayuresh Pai.

Non-singing career

Music direction

Lata Mangeshkar composed music for the first time in 1955 for Marathi movie ''Ram Ram Pavhane''. Later in 1960s, she composed music for following Marathi movies under the pseudonym of ''Anand Ghan''.

1960 - ''Ram Ram Pavhana''

1963 - ''Maratha Tituka Melvava''

1963 - ''Mohityanchi Manjula''

1965 - ''Sadhi Manase''

1969 - ''Tambadi Mati''

She won Maharashtra State Government's Best Music Director Award for the film ''Sadhi Manase''. The song "Airanichya Deva Tula" from the same film received best song award.

Production

Lata Mangeshkar has produced four films:

1953 - ''Vaadal'' (Marathi)

1953 - ''Jhaanjhar'' (Hindi), co-produced with C. Ramchandra

1955 - ''Kanchan'' (Hindi)

1990 - ''Lekin'' (Hindi)

Awards and recognitions

Lata Mangeshkar has won several awards and honors, including Padma Bhushan (1969), Padma Vibhushan (1999), Dada Saheb Phalke Award (1989), Maharashtra Bhushan Award (1997), NTR National Award (1999), Bharat Ratna (2001), ANR National Award (2009), three National Film Awards, and 12 Bengal Film Journalists' Association Awards. She has also won four Filmfare Best Female Playback Awards. In 1969, she made the unusual gesture of giving up the Filmfare Best Female Playback Award, in order to promote fresh talent. She was later awarded Filmfare Lifetime Achievement Award in 1993.

In 1984, the State Government of Madhya Pradesh instituted the ''Lata Mangeshkar Award'' in honuor of Lata Mangeshkar. The State Government of Maharashtra also instituted a Lata Mangeshkar Award in 1992.

In 1974, The Guinness Book of Records listed Lata Mangeshkar as the most recorded artist in the history, stating that she had reportedly recorded "not less than 25,000 solo, duet and chorus backed songs in 20 Indian languages" between 1948 and 1974. Her record was contested by Mohammed Rafi, who was claimed to have sung around 28,000 songs. After Rafi's death, in its 1984 edition, the Guinness Book of World Records stated Lata Mangeshkar's name for the "Most Recordings", but also stated Rafi's claim. The later editions of Guinness Book stated that Lata Mangeshkar had sung no fewer than 30,000 songs between 1948 and 1987.

Although the entry has not been printed in Guinness editions since 1991, reputable sources claim that she has recorded thousands of songs, with estimates ranging up to figures as large as 50,000. However, even the earliest Guinness claim of 25,000 songs (between 1948–1974) was claimed to be exaggerated by other sources, who stated that the number of songs sung by Lata Mangeshkar in Hindi films till 1991 was found to be 5250. Mangeshkar herself stated that she does not keep a record of the number of songs recorded by her, and that she did not know from where Guinness Book editors got their information.

See also

Playback singer

Asha Bhosle

List of Indian playback singers

Bollywood songs

References

Further reading

. A collection of articles written by Lata Mangeshkar since 1952. . . A collection of articles written by Lata Mangeshkar since 1952.

External links

Category:1929 births Category:Indian female singers Category:Indian film singers Category:Recipients of the Bharat Ratna Category:Recipients of the Padma Vibhushan Category:Recipients of the Padma Bhushan Category:Living people Category:Bollywood playback singers Category:Marathi people Category:Kollywood playback singers Category:People from Indore Category:Marathi playback singers Category:Telugu playback singers Category:Kannada playback singers Category:Hindi-language singers Category:Marathi-language singers Category:Bengali-language singers Category:Gujarati-language singers Category:Tamil-language singers Category:English-language singers Category:Dadasaheb Phalke Award recipients Category:Recipients of the Maharashtra Bhushan Award Category:Malayalam playback singers

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Coordinates	52°17′59″N19°42′45″N
background	#FFA07A
name	A. C. Bhaktivedanta Swami Prabhupada
sanskrit
religion	Gaudiya Vaishnavism, Hinduism
other name	Abhay Charanaravinda, Abhay Charan De
birth name	Abhay Charan De
birth date	September 01, 1896
birth place	Kolkata (formerly known as Calcutta), West Bengal, India
death date	November 14, 1977
death place	Vrindavan, India
resting place	Prabhupada's Samadhi, Vrindavan
resting place coordinates
location	Vrindavan, India
title	Founder-acharya of the International Society for Krishna Consciousness
period	1966 - 1977
predecessor	Bhaktisiddhanta Sarasvati Thakura
successor	The Governing Body Commission
initiation	Diksa–1932, Sannyasa–1959
post	Guru, Sannyasi, Acharya
website	ISKCON Worldwide }}

Abhay Charanaravinda Bhaktivedanta Swami Prabhupada (, Sanskrit: , '''') (1 September 1896 – 14 November 1977) was a Gaudiya Vaishnava teacher and the founder-acharya of the International Society for Krishna Consciousness, commonly known as the "Hare Krishna Movement". His mission was to propagate Gaudiya Vaishnavism, a form of Hinduism that had been taught to him by his guru, Bhaktisiddhanta Sarasvati, throughout the world. Born Abhay Charan De in Kolkata, he was educated at the prestigious local Scottish Church College. Before adopting the life of a pious renunciant (vanaprastha) in 1950, he was married with children and owned a small pharmaceutical business. In 1959 he took a vow of renunciation (sannyasa) and started writing commentaries on Vaishnava scriptures. In his later years, as a traveling Vaishnava monk, he became an influential communicator of Gaudiya Vaishnava theology to India and specifically to the West through his leadership of the International Society for Krishna Consciousness (ISKCON), founded in 1966. As the founder of ISKCON, he "emerged as a major figure of the Western counterculture, initiating thousands of young Americans." Despite attacks from anti-cult groups, he received a favorable welcome from many religious scholars, such as J. Stillson Judah, Harvey Cox, Larry Shinn and Thomas Hopkins, who praised Prabhupada's translations and defended the group against distorted media images and misinterpretations. In respect to his achievements, religious leaders from other Gaudiya Vaishnava movements have also given him credit.

He has been described as a charismatic leader, in the sense used by the sociologist Max Weber, as he was successful in acquiring followers in the United States, Europe, India and elsewhere. After his death in 1977, ISKCON, the society he founded based on a type of Hindu Krishnaism using the ''Bhagavata Purana'' as a central scripture, continued to grow and is respected in India, though there have been disputes about leadership among his followers.

Biography

Early life

Born on September 1, 1896, the day after Janmastami, one of the most important Vaishnava holidays, in a humble house in the Tollygunge suburb of Kolkata, he was named Abhay Charan, "''one who is fearless'', ''having taken shelter at Lord Krishna's feet''." Since he was born on the day of Nandotsava ("the celebration of Nanda," Krishna's father, a traditional festival in honor of Krishna's birth) he was also called Nandulal. His parents, Sriman Gour Mohan De and Srimati Rajani De, were devout Vaishnavas (devotees of Vishnu). In accordance with Bengali tradition, his mother had gone to the home of her parents for the delivery, and only a few days later Abhay returned with parents to his home at 151 Harrison Road in Kokata, where he was brought up and educated.

He received a European led education in the Scottish Church College, Kolkata. This school was well reputed among Bengalis; many Vaishnava families sent their sons there. The professors, most of whom were Europeans, were known as sober, moral men, and it is believed that the students received a good education. The college was located in north Kolkata, not far from Harrison Road where Abhay's family lived. During his years in the college, Prabhupada was a member of the English Society as well as that of the Sanskrit Society, and it has been suggested that his education provided him a foundation for his future leadership. He graduated in 1920 with majors in English, philosophy and economics. However he refused to accept his diploma, being a devout follower of Gandhi at the time. His refusal to accept the diploma he had earned was in protest of the British. He also wore the homespun cotton cloth the followers of Gandhi wore in protest of British clothes.

Religious career

In 1922, when Prabhupada first met his spiritual master, Bhaktisiddhanta Sarasvati Thakura, he was requested to spread the message of Chaitanya Mahaprabhu in the English language. Later in 1932 Prabhupada became a formally initiated disciple of Bhaktisiddhanta. In 1944, (from his front room at Sita Kanta Banerjee, Kolkata), Prabhupada started the publication called ''Back to Godhead'', for which he acted as designer, publisher, editor, copy editor and distributor. He personally designed the logo, an effulgent figure of Chaitanya Mahaprabhu in the upper left corner, with the motto: "''Godhead is Light, Nescience is darkness''" greeting the readers. In his first magazine he wrote:

In 1947, the Gaudiya Vaishnava Society recognised Prabhupada's scholarship with the title ''Bhaktivedanta,'' ('''') meaning "one who has realised that devotional service to the Supreme Lord is the end of all knowledge" (with the words Bhakti, indicating devotion and Vedanta indicating conclusive knowledge). His later well known name, '''', is a Sanskrit title, literally meaning "he who has taken the position of the Lord" where'' '' denotes "Lord", and '''' means "position." Also, "''at whose feet masters sit''". This name was used as a respectful form of address by his disciples from late 1967 early 1968 onwards. Previous to this, as with his early disciples, followers used to call him "Swamiji".

From 1950 onwards, Prabhupada lived at the medieval Radha-Damodar mandir in the holy town of Vrindavan, where he began his commentary and translation work of the Sanskrit work Bhagavata Purana. Of all notable Vrindavana's temples, the Radha-Damodara mandir had at the time the largest collection of various copies of the original writings of the Six Gosvamis and their followers - more than two thousand separate manuscripts, many of them three hundred, some even four hundred years old. His guru, Bhaktisiddhanta Sarasvati, had always encouraged Prabhupada that "If you ever get money, print books", referring to the need of literary presentation of the Vaishnava culture.

Renunciation

Keshavaji Gaudiya Matha was the place where Prabhupada used to live, he had written and studied in the library of this building, here he edited the '''' magazine and this is the place where he donated the murti of Lord Chaitanya who stands on the altar beside the Deities of Radha Krishna (named ''Śrī Śrī Rādhā Vinodavihārījī''). During his visit in September 1959 he entered the doors of this ''matha'' dressed in white, as Abhay Babu, but would be leaving dressed in saffron, a swami. In this ''matha'', in Mathura Vrindavana, Prabhupada took Vaishnava renunciate vows,''sannyasa'', from his friend and godbrother Bhakti Prajnana Keshava Maharaja , and following this he singlehandedly published the first three volumes covering seventeen chapters of the first book of Bhagavata Purana, filling three volumes of four hundred pages each with a detailed commentary. Introduction to the first volume was a biographical sketch of Chaitanya Mahāprabhu. He then left India, obtaining free passage on a freight ship called the ''Jaladuta'', with the aim and a hope of fulfilling his spiritual master's instruction to spread the message of Chaitanya Mahaprabhu around the world. In his possession were a suitcase, an umbrella, a supply of dry cereal, about eight dollars worth of Indian currency, and several boxes of books.

Mission to the West

Prabhupada sailed to the USA in 1965. His trip to the United States was not sponsored by any religious organization, nor was he met upon arrival by a group of loyal followers. As he neared his destination on the ship, the Indian freighter ''Jaladuta'', the enormity of his intended task weighed on him. On September 13 he wrote in his diary, "Today I have disclosed my mind to my companion, Lord Sri Krishna." On this occasion and on a number of others, Prabhupada, called on Krishna for help in his native Bengali. Examining these compositions, academics regard them as "intimate records of his prayerful preparation for what lay ahead" and a view on "how Bhaktivedanta Swami understood his own identity and mission." By journeying to America, he was attempting to fulfill the wish of his guru, possible only by the grace of "his dear Lord Krishna". It is in July 1966 "global missionary Vaishnavism" was brought to the West by Prabhupada, "the soul agent", founding the International Society for Krishna Consciousness in New York City. Prabhupada spent much of the last decade of his life setting up the institution of ISKCON. Since he was the Society's leader, his personality and management were responsible for much of ISKCON's growth and the reach of his mission.

When it was suggested to Bhaktivedanta Swami at the time of founding the International Society for Krishna Consciousness in 1966 that a broader term "God Consciousness" would be preferable to "Krishna Consciousness" in the title, he rejected this recommendation, suggesting that name ''Krishna'' includes all other forms and concepts of God.

After a group of devotees and a temple had been established in New York another center was started in San Francisco in 1967. From here Prabhupada traveled throughout America with his disciples, popularizing the movement through street chanting (''sankirtana''), book distribution and public speeches.

Once ISKCON was more established in America a small number of devotees from the San Francisco temple were sent to London, England. After a short time of being in London they came into contact with The Beatles, of whom George Harrison took the greatest interest, spending a significant time speaking with Prabhupada and producing a record with members of the later London Radha Krsna Temple. Over the following years Prabhupada's continuing leadership role took him around the world some several times setting up temples and communities in all of the major continents. By the time of his death in Vrindavan eleven years later in 1977, ISKCON became a widely known expression of Vaishnavism on an international basis.

In the twelve years from his arrival in New York until his final days he: circled the globe fourteen times on lecture tours that took him to six continents initiated many disciples, awarding sannyasa and babaji initiations. introduced Vedic ''gurukul'' education to a Western audience directed the founding of the Bhaktivedanta Book Trust, which claims to be the world's largest publisher of ancient and classical Vaishnava religious texts founded the religious colony New Vrindavan in West Virginia, authored more than eighty books (with many available online) on Vedantic philosophy, religion, literature and culture (including four published originally in Bengali) introduced international celebrations in the capitals of the world like that of Jagannatha processions watched ISKCON grow to a confederation of more than 108 temples, various institutes and farm communities

In his discussion with a historian Arnold J. Toynbee in London, Prabhupada is quoted as saying: "I have started this Krishna Conscious Movement among the Indians and Americans and for the next ten thousand years it will increase."

Books and publishing

It is believed that Prabhupada's most significant contribution are his books. Within the final twenty years of his life Prabhupada translated over sixty volumes of classic Vedic scriptures (such as the ''Bhagavad Gita'' and the ''Srimad Bhagavatam'') into the English language. and his ''Bhagavad-Gītā As It Is'' was published by Macmillan Publishers, in 1968 and unabridged edition in 1972, and is now available in over sixty languages around the world and some other books by Prabhupada are available in over eighty different languages.

The Bhaktivedanta Book Trust was established in 1972 to publish his works, it has also published massively researched multivolume biography, ''Srila Prabhupada-lilamrta'', that in opinion of Larry Shinn will "certainly be one of the most complete records of the life and work of any modern religious figure". Prabhupada reminded his devotees before his disappearance that he would live forever in his books, and through them would remain present as a spiritual master or guru. Prabhupada had instilled in his followers an understanding of the importance of writing and publishing not only with regard to his works, but also their own initiatives. His early disciples felt Prabhupada had given them ''Back To Godhead'' for their own writings from the very start.

A prominent Gaudiya Vaishnava figure, Shrivatsa Goswami, who as a young man had met Prabhupada in 1972, affirmed the significance of book publishing and distribution in spreading the message of Chaitanya in an interview with Steven Gelberg: }}

Views on other religious traditions

Prabhupada considered Moses, Jesus, and Mohamed to be empowered representatives of God, describing them within his writings as pioneers of the same essential message of dedication to God with love and devotion.

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Other typical expression presents a different perspective, where Prabhupada would point out that "today I may be a Hindu, but tomorrow I may become a Christian or Muslim. In this way faiths can be changed, but dharma" is a natural sequence, a natural occupation or a connection and it can not be changed, because it is permanent, according to him. Prabhupada's approach to modern knowledge is also seen in sectarian Orthodox Judaism, where the skills and technical knowledge of modernity are encouraged, but the values rejected. Prabhupada stated "devotees should not be lazy, idle...we are not afraid to work. Whatever our engagement is, by offering the result to Krishna we become Krishna conscious". Some of his representations are believed to affect women adversely and are male-centred, others are tender and celebratory. Prabhupada himself taught a dualism of body and soul and that of the genders. Similar to many traditional religions he considered sexuality and spirituality as conflicting opposites. However among some liberal male followers there is a positive recognition of Prabhupada's own example in applying the spirit of the law according to time, place, person and circumstance, rather than literal tracing of the tradition.

In line with traditional Vaishnava theology, Prabhupada was critical of the monist philosophies of Hinduism representing the Gaudiya Vaishnava point of view and often insulting the orthodox Vedanta adherents of monism with 'cruel words'. In the view of some, the Gaudiya-Vaishnava philosophy he followed is neither fully dualistic nor monist (this is known as Achintya Bheda Abheda). As a school of thought, Gaudiya Vaishnavism has much more in common with the Dvaita, as opposed to the Advaita schools.

Within India

Initially, Srila Prabhupada began his public preaching mission in India. He founded the League of Devotees in Jhansi in 1953.

Following the establishment of temples and centres in the United States and Europe, Prabhupada returned to India in 1971, holding many public programs which were well attended. From 1971 onwards, the movement became increasingly popular and spread throughout the country, Prabhupada was particularly eager to see the progress at "the impressive temple project in" Mumbai which he and his disciples had fought very hard to establish, with large temples in Mayapur and Vrindavan to follow in mid 1970s.

In 1996, the Government of India recognized Prabhupada's accomplishments by issuing a commemorative stamp in his honour as a part of Prabhupada Centennial celebrations.

Speaking at the inauguration of ISKCON's cultural center in New Delhi on 5 April on occasion of Ramnavmi in 1998, Atal Bihari Vajpayee, then India's prime minister, said:

Monuments

A number of memorial samadhis or shrines to Prabhupada were constructed by the members of ISKCON in his remembrance. The largest of which are in Mayapur, Vrindavan and at the larger sized temples in America. Prabhupada's Palace of Gold was designed and constructed by devotees of the New Vrindavan community and dedicated on September 2, 1979. Back in 1972 it was intended to be simply a residence for Prabhupada, but over time the plans evolved into an ornate marble and gold palace which is now visited by thousands of Hindu pilgrims each year, visiting this centerpiece of the community strongly relying upon tourist trade.

Selected bibliography

Translations with commentary

''Bhagavad-Gītā As It Is'' (1968) ''Śrī Īśopanishad'' (1969) ''Śrīmad-Bhāgavatam'' (1972–77) (Vols.) ''Caitanya-caritāmrta'' (1974) (Vols.) ''The Nectar of Instruction'' (1975)

Summary studies

''Teachings of Lord Caitanya'' (1969) ''Krishna, the Supreme Personality of Godhead'' (1970) ''The Nectar of Devotion'' (1970)

Other works published within Prabhupada's lifetime

''Beyond Illusion and Doubt (1967)''

''Search for Liberation (1969)''

''Easy Journey to Other Planets (1970)''

''Krishņa Consciousness: The Topmost Yoga System (1970)''

''Beyond Birth and Death (1972)''

''The Perfection of Yoga (1972)''

''On The Way to Krishņa (1973)''

''Rāja-vidyā: The King of Knowledge (1973)''

''Elevation to Krishņa Consciousness (1973)''

''Krishņa Consciousness: The Matchless Gift (1974)''

''Perfect Questions, Perfect Answers (1977)''

''Teachings of Lord Kapila, the Son of Devahūtī (1977)''

''The Science of Self-Realization (1977)''

''Back to Godhead'' magazine (founder)

Bengali writings

Geetār-gan

Vairāgya-vidyā

Buddhi-yoga

Bhakti-ratna-boli

Published posthumously

''Light of the Bhāgavata'' (1978)''

''Teachings of Queen Kuntī'' (1978) ''Life Comes From Life (1978)''

''Krishņa, The Reservoir of Pleasure'' (1972)''

''Chant and Be Happy'' (1982) ''Coming Back'' (1983?) ''Path of Perfection'' (1989) ''Nārada bhakti sūtra'' (1991) ''Mukunda-mālā-stotra'' (1989)

''A Second Chance'' (1991)''

''Journey of Self Discovery'' (1991)''

''Laws of Nature: An Infallible Justice'' (1991)

''Renunciation Through Wisdom'' (1992)''

''Quest for Enlightenment'' (1993)''

''The Path of Yoga'' (1995)''

''Message of Godhead'' (1996?)''

''Civilization and Transcendence'' (1998)

''Dharma: The Way of Transcendence'' (1998)''

''Introduction to Bhagavad-gītā'' (2005)''

See also

International Society for Krishna Consciousness

Bhagavad-Gītā As It Is

Krishna, the Supreme Personality of Godhead

Krishnaism

Gaudiya Vaishnavism

International Society for Krishna Consciousness

List of ISKCON members and patrons

Footnotes

References

External links

Category:Article Feedback Pilot Category:1896 births Category:1977 deaths Category:Hindu gurus Category:Hindu monks Category:International Society for Krishna Consciousness Category:Indian religious leaders Category:People from Kolkata Category:Gaudiya religious figures Category:Hindu revivalist writers Category:Krishnology Category:Krishna Category:Bengali people Category:Alumni of Scottish Church College, Calcutta Category:University of Calcutta alumni Category:Indian Hare Krishnas Category:Khol players

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