2023-09-10 12:45:57 by ambuda-bot
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Introduction
33 Bahu, the arms
34 Kantha, the neck
35 Adhara, the lips
36 Dantālī, the row of teeth
37 Vāk, the speech from the mouth
38 Ganda, the cheeks
39 Ghona, the nose
40 Netra, the eyes
41-42 Bhrūyuga, the brows
43 Ūrdhvapuṇḍra, the upward mark on the forehead
44 Lalāṭataṭa, the forehead
45-46 Kuntalālī, the curled hairs
47 Kirīta, the crown
48 Dehambhodhi, the whole body
49 Daśāvatāra, the ten incarnations
50 Brahman, the Supreme Reality
51 Bhakta, the devotee
52 Phalaśruti
xxvii
1.6 The theology of the Bhaktimandākinī
1.6.1 Inclination towards Advaita tenets
The Bhaktimandākinī introduces the Viṣṇupādādikeśastotra as the means
for meditation and Self-realisation in line with the injunctions in the Upa-
nişads. Meditation necessitates the practice of yoga, of which samādhi is the
goal. This stotra helps to facilitate the visualisation of the image of God and
that is its goal according to the commentator. This process of visualisation
consists of dhyāna, dhāraṇā and samadhi. The form of Vișnu is free from
all bondage of action29 and therefore visualisation of Vișnu is preferred to
Bhaktimandākinī 0:30-34.
29
33 Bahu, the arms
34 Kantha, the neck
35 Adhara, the lips
36 Dantālī, the row of teeth
37 Vāk, the speech from the mouth
38 Ganda, the cheeks
39 Ghona, the nose
40 Netra, the eyes
41-42 Bhrūyuga, the brows
43 Ūrdhvapuṇḍra, the upward mark on the forehead
44 Lalāṭataṭa, the forehead
45-46 Kuntalālī, the curled hairs
47 Kirīta, the crown
48 Dehambhodhi, the whole body
49 Daśāvatāra, the ten incarnations
50 Brahman, the Supreme Reality
51 Bhakta, the devotee
52 Phalaśruti
xxvii
1.6 The theology of the Bhaktimandākinī
1.6.1 Inclination towards Advaita tenets
The Bhaktimandākinī introduces the Viṣṇupādādikeśastotra as the means
for meditation and Self-realisation in line with the injunctions in the Upa-
nişads. Meditation necessitates the practice of yoga, of which samādhi is the
goal. This stotra helps to facilitate the visualisation of the image of God and
that is its goal according to the commentator. This process of visualisation
consists of dhyāna, dhāraṇā and samadhi. The form of Vișnu is free from
all bondage of action29 and therefore visualisation of Vișnu is preferred to
Bhaktimandākinī 0:30-34.
29