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SANKARSANA

Saṃkarṣaṇa

S2CID 164194548. BHATTACHARYA, Gouriswar: Vanamala of Vasudeva-Krsna-Visnu and Sankarsana-Balarama. In: Vanamala. Festschrift A.J. Gail. Serta Adalberto Joanni

Mahavishnu

(jivatmas) in all material universes. Karanodaksayi Vishnu is understood to be Sankarsana (form) of the Chatur-vyuha of Narayaņa. It is also often used interchangeably

Krishna

ISBN 978-0-691-11446-0. Bhattacharya, Gouriswar: Vanamala of Vasudeva-Krsna-Visnu and Sankarsana-Balarama. In: Vanamala. Festschrift A. J. Gail. Serta Adalberto Joanni

Shesha

embodied splendour of Varuṇa. At the end of the Kalpa, Rudra in the form of Saṅkarṣaṇa comes out of his mouth, blazing like the flame of poisonous fire and devours

Jagannath

bijamantra of Kali or Shakti. The representation of Balarama as Sheshanaga or Sankarsana bears testimony to the influence of Shaivism on the cult of Jagannath

Pancharatra

"indwelling deity"). Further arrangements or emanations followed, secondly into Saṅkarṣaṇa (Balarama) as the lord over all life, thirdly into Pradyumna creating

Vāsudeva

Harivamsa describes intricate relationships between Krishna Vāsudeva, Sankarsana, Pradyumna and Aniruddha that would later form a Vaishnava concept of

Balarama

the Vrishni heroes. In some Indian ancient arts and texts, Balarama (Sankarsana) and Krishna (Vasudeva) are two of the five heroes (Pancaviras of the

Vyūha

in His Chatur-vyūha (four-fold manifestation) as Vāsudeva (creator), Saṅkarṣaṇa (sustainer), Pradyumna (destroyer), and Aniruddha (spiritual knowledge

Umachal rock inscription

the Vaishnavite deity variously called Balabhadra, Baladeva, Balarama, Sankarsana etc." (Sircar 1971, p. 81) (Sharma 1978, p. 2) Sharma, Mukunda Madhava