It has been suggested that this article or section be merged with Krishnaism. (Discuss) Proposed since April 2010.

Flow chart showing the growth of Bhagavatism

Bhagavata (Bhāgavata, a vrddhi formation from Bhagavan, meaning "pertaining to Bhagavan" ("the Lord", i.e. God)") signifies in the context of Hinduism. In this context bhakti has the primary meaning of 'adoration', while Bhagavat means 'the Adorable One', and Bhagavata is a worshiper of the Adorable One.^[1] It also refers to a tradition devoted to worship of Krishna, later assimilated into the concept of Narayana^[2] or original form svayam bhagavan. According to some historical scholars, worship of Krishna emerged in the 1st century BC. However, Vaishnava traditionalists place it in 4th century BC.^[3] Despite relative silence of the earlier Vedic sources, the features of Bhagavatism and principles of monotheism of Bhagavata school unfolding described in the Bhagavad Gita as viewed as an example of the belief that Vasudeva-Krishna is not an avatar of the Vedic Vishnu, but is the Supreme.^[4]

Definition of Krishnaism[link]

In the ninth century the Bhagavatism was already at least millennium old and many separated groups, all following Bhagavata Purana were found. These Gopala-worshipers grew in various lines, and now precise reference requires the names of their denominations. However a usefulness remains in the single vague term Krishnaism, which recognizes a certain unity in them all. Today the faith has a significant following outside of India as well.^[5] Many places of Vrindavana associated with Krishna from the time immemorial. Many millions of bhaktas or devotees of Krishna visit these paces of pilgimage every year and participate in a number of festivals that relate to the scenes from Krishnas life on Earth. Some believe that early Bhagavatism was enriched and transformed with powerful and popular Krishna tradition with a strong "human" element to it.^[6]

Initial History of Bhagavata tradition[link]

Its believed that Bhagavatas borrowed or shared the attribute or title Purusa of their monotheistic deity from the philosophy of Sankhya. The philosophy was formulated by the end of 4th century BC and as time went other names such as Narayana were applied to the main deity of Krishna-Vāsudeva.^[7]

Second Early Stage[link]

Some relate absorption by Brahmanism to be the characteristic of the second stage of the development of the Bhagavata tradition. Its believed that at this stage Krishna-Vāsudeva was identified with the deity of Vishnu, that according to some belonged to the pantheon of Brahmanism. ^[7]

Rulers onwards from Chandragupta II, Vikramaditya were known as parama Bhagavatas, or Bhagavata Vaishnavas. The Bhagavata Purana entails the fully developed tenets and philosophy of the Bhagavata cult whereis Krishna gets fused with Vasudeva and transcends Vedic Vishnu and cosmic Hari to be turned into the ultimate object of bhakti.^[8]

Literary references[link]

References to Vāsudeva also occur in early Sanskrit literature. Taittiriya Aranyaka (X,i,6) identifies him with Narayana and Vishnu. Pāṇini, ca. 4th century BCE, in his Ashtadhyayi explains the word "Vāsudevaka" as a Bhakta (devotee) of Vāsudeva. At some stage during the Vedic period, Vasudeva and Krishna became one deity or three distinct deities Vasudeva-Krishna, Krishna-Gopala and Narayana, all become identified with Vishnu.^[9] and by the time of composition of the redaction of Mahabharata that survives till today.

A Gupta period research makes a "clear mention of Vasudeva as the exclusive object of worship of a group of people", who are referred as bhagavatas.^[10]

According to an opinion of some scholars in Patanjali's time identification of Krishna with Vasudeva is an established fact as is surmised from a passage of the Mahabhasya - (jaghana kamsam kila vasudevah).^[11] This "supposed earliest phase is though to have been established from the sixth to the fifth centuries BCE at the time of Pāṇini, who in his Astadhyayi explained the word vasudevaka as a bhakta, devotee, of Vasudeva and its believed that Bhagavata religion with the worship od Vasudeva Krishna were at the root of the Vaishnavism in Indian history."^[12][13]

Other meanings[link]

In the recent times this often refer to a particular sect of Vaishnavas in West India, referring to themselves as 'Bhagavata-sampradaya'.^[14][15]

It is also a common greeting among the followers of Ramanujacharya and other yoga sects.^[16] It can also be spelled 'Bhagavats' and refer to a Buddhist concept.^[17][18]

Bhagavata Sampradaaya is a very old vedic tradition that respects all the darshana shastras & siddantas. It is neutral to any particular practices like only Vaishnava, Smarta, Shakta, Gaanapatya, Saura etc., And instructs to practice the rituals that is in accordance with Vedas. Some of the practices of this Sampradaaya are continuous study of Vedas, all time chanting of Gayatri, Nitya Agni Upaasana, Atiti Satkaara, Vaishwadeva, Pancha Yagnas, Daana-Dharma, Simpleness, humbleness, socially accepted life style, Sachitdananda Dhyana, leaving egotism, Sarva samarpana Bhaava of ones own Sampat-Bhakti-Punya Karma-Knowledge. This is actual Bhagavata.

Notes[link]

Further reading[link]

• Dahmen-Dallapiccola, Anna Libera; Anna L. Dallapiccola (2002). Dictionary of Hindu lore and legend. London: Thames & Hudson. ISBN 0-500-51088-1. 
• Hastings, James Rodney (2nd edition 1925-1940, reprint 1955, 2003) [1908-26]. Encyclopedia of Religion and Ethics. John A Selbie (Volume 4 of 24 ( Behistun (continued) to Bunyan.) ed.). Edinburgh: Kessinger Publishing, LLC. p. 476. ISBN 0-7661-3673-6. http://books.google.com/?id=Kaz58z--NtUC&pg=PA540&vq=Krishna. Retrieved 03-05-2008. "The encyclopedia will contain articles on all the religions of the world and on all the great systems of ethics. It will aim at containing articles on every religious belief or custom, and on every ethical movement, every philosophical idea, every moral practice." 
• Richard Thompson, Ph. D. (December 1994). Reflections on the Relation Between Religion and Modern Rationalism. http://content.iskcon.com/icj/1_2/12thompson.html. Retrieved 2008-04-12. 
• Gupta, Ravi M. (2004). Caitanya Vaisnava Vedanta: Acintyabhedabheda in Jiva Gosvami's Catursutri tika. University Of Oxford. 
• Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 0-415-40548-3. 
• Ganguli, K.M. (1883 -1896). The Mahabharata of Krishna Dwaipayana Vyasa. Kessinger Publishing. 
• Ganguli, K.M. (1896). Bhagavad-gita (Chapter V). The Mahabharata, Book 6. Calcutta: Bharata Press. 
• Wilson, H.H. (1840). The Vishnu Purana, a System of Hindu Mythology and Tradition: Translated from the Original Sanscrit and Illustrated by Notes Derived Chiefly from Other Puranas. Printed for the Oriental Translation Fund of Great Britain and Ireland. 
• Prabhupada, A.C. (1988). Srimad Bhagavatam. Bhaktivedanta Book Trust. 
• Kaviraja, K.; Prabhupada, A.C.B.S.; Bhaktivedanta, A.C. (1974). Sri Caitanya-Caritamrta of Krsnadasa Kaviraja. Imprint unknown. 
• S.D. Goswami (1998). The Qualities of Sri Krsna. GNPress. pp. 152 pages. ISBN 0-911233-64-4. 
• Garuda Pillar of Besnagar, Archaeological Survey of India, Annual Report (1908–1909). Calcutta: Superintendent of Government Printing, 1912, 129.
• Rowland Jr, B. (1935). "Notes on Ionic Architecture in the East". American Journal of Archaeology 39 (4): 489–496. DOI:10.2307/498156. JSTOR 498156. 
• Delmonico, N. (2004). "The History Of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 978-0-231-12256-6. http://books.google.com/?id=mBMxPdgrBhoC&pg=PA31&dq=Vaisnava+monotheism. Retrieved 2008-04-12. </ref>
• Mahony, W.K. (1987). "Perspectives on Krsna's Various Personalities". History of Religions 26 (3): 333–335. DOI:10.1086/463085. JSTOR 1062381. 
• Beck, Guy L. (Ed.) (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. ISBN 0-7914-6415-6. http://books.google.com/?id=0SJ73GHSCF8C. 
• [|Vyasanakere, Prabhanjanacharya]. Download and Listen to Bhagavata in Kannada. Vyasamadhwa Samshodhana Pratishtana. http://www.vyasamadhwa.org/upanyasa/Bhagavata. 

See also[link]

• Bhagavata Purana
• Krishna
• Vaishnavism
• Svayam bhagavan
• Bhagavad Gita
• Heliodorus pillar
• Nava rasas
• Bhagavan

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (February 2012)

Brahmasri Chaganti Koteswara Rao (Telugu: చాగంటి కోటేశ్వరరావు) is a scholar-speaker on the Sanathana Dharma. Born to Chaganti Sundara Siva Rao and Suseelamma, he married Subramanyeswari with whom he has two children. He works for the Food Corporation of India, Kakinada but also gives spiritual discourses. His discourses are regularly telecast in TV channels like Bhakti TV and SVBC.

Spiritual Discourses and Felicitations[link]

Koteswara Rao is a silent reader of puranas and has oratory skills. He started giving pravachan on puranas extempore and has had a unique perspective and command on various Purnanas, epics like Srimad Ramayanam and Srimad Bhagavatham; as well as devotional hymns like Soundarya Lahari and Lalitha Sahasranama. He has delivered discourses for 42 days continuously at Guntur on Sampoorna Ramayanam during 2009, Srimad Bhagavatham for 42 days during 2006, Shiva Maha Puranam for 30 days during 2007 and Sree Lalitha Sahasranama Stothram for about 45 days during 2008. He gives his discourses in Telugu interspersing it with little English.

With a deep love for humanity and devotion, Koteswara Rao has spoken with elan on a variety of topics, including:

• Sampoorna Ramayanam
• Shiva Maha Puranam
• Shiva Tattwam
• Sri Kalahasteeswara Shatakam
• Bhagavatam
• Lalita Sahasranamam
• Sri Guru Charithamulu

Chaganti Koteswara Rao has been felicitated with titles like UPANYASA CHAKRAVARTHI, SARADA GNANA PUTRA etc. Recently, a group of his admirers started a Web site (http://srichaganti.net) to make his lectures reach all the enthusiasts about Hindu culture and tradition.

References[link]

http://www.hindu.com/2009/11/20/stories/2009112053160200.htm
http://en.srichaganti.net/
http://www.srichaganti.net/brahmasri.htm
http://exploreneedy.com/Spiritual/Brahmasri-Chaganti-Koteswara-Rao-Garu.php
http://www.brahmasri.com
http://www.bhaktisudha.com
http://www.bhaktisudha.com/index.php?option=com_content&view=section&id=26&Itemid=107

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (September 2011)

Koteswara Rao was a retired principal of the Regional Engineering College at Warangal which is now National Institute of Technology, Warangal

Rao was born in Sangamjagrlamudi, a small village located near Tenali,Andhrapradesh. He pursued a degree in civil engineering from a college in Guindy, Madras in 1947, graduating in 1951.

He applied for post of junior lecturer at Andhra University in 1955 and later engaged in post graduate studies and pursued his masters at the University of Iowa in 1960. Three years later he completed a PhD.

Rao was appointed as a principal of the Regional Engineering College at Warangal (RECW), and was principal during its transition to National Institute of Technology, Warangal in 1986. ^[1]

He was also appointed as a member of the committee to enhance the quality of graduation in engineering.^{[citation needed]} The committee advised the government on the national regulatory exam for graduate entrance, the Graduate Aptitude Test for Engineers.

References[link]

External links[link]