Focusing on the idea of genealogical affiliation (samprad?ya), Kiyokazu Okita explores the interactions between the royal power and the priestly authority in eighteenth-century north India. He examines how the religious policies of Jaisingh II (1688-1743) of Jaipur influenced the self-representation of Gau??ya Vai??avism, as articulated by Baladeva Vidy?bh??a?a (ca. 1700-1793). Gau??ya Vai??avism centred around God K???a was inaugurated by Caitanya (1486-1533) and quickly became one of the most influential Hindu devotional movements in early modern South Asia. In the increasingly volatile late Mughal period, Jaisingh II tried to establish the legitimacy of his kingship by resorting to a moral discourse. As part of this discourse, he demanded that religious traditions in his kingdom conform to what he conceived of as Brahma?icaly normative. In this context the Gau??ya school was forced to deal with their lack of clear genealogical affiliation, lack of an independent commentary on the Brahmas?tras, and their worship of Goddess Radha and K???a, who, according to the Gau??yas, were not married. Based on a study of Baladeva's Brahmas?tra commentary, Kiyokazu Okita analyses how the Gau??yas responded to the king's demand.

Auteur

Kiyokazu Okita is an Assistant Professor at the Hakubi Center for Advanced Research / Department of Indological Studies, Kyoto University. After obtaining his D.Phil. from the Faculty of Theology and Religion, University of Oxford, he served as a lecturer at the Department of Religion, University of Florida . Subsequently, he was a JSPS post-doctoral research fellow at the Department of Indological Studies, Kyoto University (2011-13) as well as a visiting research fellow at the Department of Indian and Tibetan Studies, University of Hamburg (2012-13).

Résumé
Focusing on the idea of genealogical affiliation (sampradaya), Kiyokazu Okita explores the interactions between the royal power and the priestly authority in eighteenth-century north India. He examines how the religious policies of Jaisingh II (1688-1743) of Jaipur influenced the self-representation of Gaudiya Vaisnavism, as articulated by Baladeva Vidyabhusana (ca. 1700-1793). GaudiyaVaia a avism centred around God Ka a a a was inaugurated by Caitanya (1486-1533) and quickly became one of the most influential Hindu devotional movements in early modern South Asia. In the increasingly volatile late Mughal period, Jaisingh II tried to establish the legitimacy of his kingship by resorting to a moral discourse. As part of this discourse, he demanded that religious traditions in his kingdom conform to what he conceived of as Brahmaa icaly normative. In this context the Gaua A ya school was forced to deal with their lack of clear genealogical affiliation, lack of an independent commentary on the BrahmasA tras, and their worship of GoddessRadha and Ka a a a, who, according to the Gaua A yas, were not married. Based on a study of Baladeva's BrahmasA tra commentary, Kiyokazu Okita analyses how the Gaua A yas responded to the king's demand.