Jagat

2.1. Krishna is never in reality separated from his devotees After having established the basics of Krishnaite theology in KṛṣṇaS , Jiva turns next to the questions that affect the very structure of BhP's Krishna narrative. He starts with a question: "If Krishna eternally resides in Dvaraka, etc., then why is he seen to go from one place to another in the course of his manifest activities before finally ascending to Vaikuntha?"(13) The immediate answer is that this is what is visible ( prakaṭa ) to those of this world; in the aprakaṭa-līlā , Krishna does remain permanently in each place in an appropriate form.(14) This answer, however, leaves unresolved the separation ( viraha ) of Krishna's devotees from him in the prakaṭa-līlā ; such separation having been made to stand out with all the poetic force that BhP's author could muster.(15) The only attempts at resolution of this separation in BhP take the form of a letter of instructions from Krishna, transmitte...

1. Introduction As we have taken pains to stress, there are no comprehensive works of Sanskrit poetry or drama that have an adulterous woman as the heroine. The prostitute figures prominently as a character in the bhaṇikās and prahasanas , and the "chaste" prostitute in Mṛcchakaṭikā . The prostitute is the main character in the 8th century Damodara Gupta's "Doctrine of the Bawd" ( Kuṭṭanī-mata ), where the adulteress is highly glorified in a significant speech given by the courtesan Manjari. The great collections of Prakrit and Sanskrit poetry, the muktaka found Hāla's Gāthā-sattasāī (2nd to 4th centuries A.D.), Jayavallabha's Vajjālagga (ca. 740ā.D.), Vidyakara's Subhāṣita-ratna-kośa (Srk, 11th c.) and Sridhara's Sad-ukti-karṇāmṛta (Skm, 1204 A.D.), etc., contain numerous verses about women who are unchaste or wanton under the rubric of asatī (Prakrit asaī ). The asatī may also be called svairiṇī , kulaṭā, or occasionally, raṇḍā ....