Radha - consort of Krishna

[K Kathirasan NCS]

Namaste

Just to add that in Mahabharata too Karna is addresses as Radheya.

best regards,
K Kathirasan

> -----Original Message-----
> From: Malolan Cadambi [SMTP:cadambi at HOTPOP.COM]
> Sent: Thursday, October 10, 2002 12:18 PM
> To:   ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG
> Subject:      Re: Radha - consort of Krishna
>
> Dear Members,
>
> I spent sometime going through the Yadavabhyudayam and Srimad Bhagavatam.
> Here are some conclusions:
>
> 1.) Radheya refered to in Srimad Bhagavatam is not Radha. He is Karna.
> Radheya is another name for Karna.
>
> 2.) The Radha whom we worship today as Radha - Krishna finds mention only
> in the Brahma Vaivarta Purana and the Brahmanda Purana.
>
> It is however true that the worship of Radha in south india was introduced
> by Jayadeva. One reason why the worship of Radha was absent in South India
> could be the focus of south indian vaidikas on the Satvika Puranas instead
> of the Rajasa and Tamasa purana.
>
> Regards,
>
> Malolan Cadambi

>From  Thu Oct 10 01:35:06 2002
Message-Id: <THU.10.OCT.2002.013506.0700.>
Date: Thu, 10 Oct 2002 01:35:06 -0700
Reply-To: sanjay1297 at yahoo.com
To: List for advaita vedanta as taught by Shri Shankara
        <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: Sanjay Verma <sanjay1297 at YAHOO.COM>
Subject: Re: Radha - consort of Krishna
In-Reply-To: <003f01c27013$fad5cb80$0101a8c0 at Domain>
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For those interested in the linguistic (Sanskrit)
explanation of the following:

> I spent sometime going through the
> Yadavabhyudayam and Srimad Bhagavatam. Here are
> some conclusions:
>
> 1.) Radheya refered to in Srimad Bhagavatam is
> not Radha. He is Karna. Radheya is another name
> for Karna.

Yes, Radheya is the metronymic (name derived from
maternal ancestor) for Karna. "Radha" (not the
same "Radha" as Krishna's consort) is also the
name of Karna's foster-mother. She was the wife
of Adhiratha, who was charioteer of King Sura.
So, "Radheya" means "son of Radha", just as
"Kaunteya" means "son of Kunti" (i.e., Arjuna).

The bards loved to refer to the same person with
many different epithets!

Peace,
Sanjay

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>From  Thu Oct 10 09:15:01 2002
Message-Id: <THU.10.OCT.2002.091501.0700.>
Date: Thu, 10 Oct 2002 09:15:01 -0700
Reply-To: venky at oreka.com
To: List for advaita vedanta as taught by Shri Shankara
        <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: "Venkatesh ." <venky at OREKA.COM>
Subject: Weekly page from Hindu Dharma: Pramanas

This week's page from Hindu Dharma (see note at bottom) is "Pramanas" from "Nyaya". The original page can be found at http://www.kamakoti.org/hindudharma/part13/chap3.htm.

Next week, you will be emailed "Rational Way to Know God" (from "Nyaya")

Best regards
for kamakoti.org


Venkatesh
(this email is being sent on an automated basis)

Pramanas
from Nyaya, Hindu Dharma

      The pramanas other than "pratyaksa" and "anumana" are "upamana" and "sabda". What is "upamana"? It is knowing what is not known by means of comparison with the known. There is an animal called "gavaya". We do not know what it looks like. It is like a wild buffalo: to look at it is like a cow, so it is said. We go to the neighbourhood of the forest and there we spy an animal resembling a cow, so we conclude that it must be a gavaya. Here we have recourse to upamana.

 "Sabda-pramana" is verbally testimony, the pronouncements of the Vedas and the words of great men. When the scriptures speak of things that we do not know, their words must be accepted as authority. The naiyayikas, or exponents of Nyaya, believe that the Vedas are the words of Isvara. The words of great men who are wedded to truth are also verbal testimony.

 These four pramanas are accepted in Kumarilabhatta's school of Mimamsa. To them he has added two more: "arthapatti" and "anupalabdhi". Thus there are six pramanas in all and they are part of the non-dualistic doctrine also.

 Our Sastras give a clear idea of arthapatti through an illustration. "Pino Devadatto diva na bhunkte". What does the statement mean? "The fat Devadatta doesn't eat during daytime". Though Devadatta does not eat during daytime, he still remains a fat fellow. How? We guess that he must be eating at night. There is something contradictory about an individual not eating and still not being thin. Here arthapatti helps us to discover the cause of Devadatta being fat. Our guess that he eats at night does not belong to the category of anumana. To make an inference there must be a hint or clue in the original statement itself. There must be a "linga" like smoke from fire, thunder from clouds. Here there is no such linga.

 It is the same with upamana. When we come to the conclusion that the animal we have seen is the beast called "gavaya", it does not mean that we made an inference or anumana. We did not recognise the animal by means of any sign but from the fact that its appearance tallied with the description we had been given.

 The last pramana is anupalabdhi. It is the means by which we come to know a non-existent object. I spoke about "abhava", the last of the seven padarthas according to Nyaya. Anupalabdhi is the means by which we know abhava. Suppose someone tells us, "Go and see if the elephant is in the stable". We go to the stable to see for ourselves whether or not the elephant is there. We find that there is no elephant in the stable: to recognise such absence (non-existence) is anupalabdhi.

 Arthapatti and anupalabdhi are part of Mimamsa and Vedanta, not of Nyaya. (However, anupalabdhi is mentioned only in the Kumarilabhatta school of Mimamsa, not in the Prabhakara school. )





Note:
Hindu Dharma is a translation of two volumes of the well known Tamil Book "Deivatthin Kural", which, in turn, is a book of 6 volumes that contains talks of His Holiness Sri Chandrasekharendra Saraswathi Mahaswamiji of Kanchipuram. The entire book is available online at http://www.kamakoti.org/ .