Bibliographies thématiques / Marathi Hindu devotional literature

Littérature scientifique sur le sujet « Marathi Hindu devotional literature »

Auteur : Grafiati
Publié le 27 juillet 2024

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Articles de revues sur le sujet "Marathi Hindu devotional literature"

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Lee Novetzke, Christian. « Singing a Hindu Nation : Marathi Devotional Performance and Nationalism. By Anna Schultz. » Journal of the American Academy of Religion 84, no 2 (juin 2016) : 568–71. http://dx.doi.org/10.1093/jaarel/lfw036.

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Scarimbolo, Justin. « Singing a Hindu Nation : Marathi Devotional Performance and Nationalism by Anna C. Schultz ». Notes 71, no 1 (2014) : 116–19. http://dx.doi.org/10.1353/not.2014.0083.

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Richard, H. L. « Smritichitre : The Memoirs of a Spirited Wife ». International Bulletin of Mission Research 44, no 1 (26 juin 2019) : 67–73. http://dx.doi.org/10.1177/2396939319838452.

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This article reviews a new translation of a classic work of Marathi literature, the autobiography of Lakshmibai Tilak, which tells the story of her life with the great Christian poet Narayan Vaman Tilak. Three English translations of the autobiography are compared, and the story of the Tilaks is summarized. The meaning of discipleship to Jesus in Hindu contexts is explored. The challenge of translation is apparent, and appeal is made for further mining of Marathi original writings to bring out in yet deeper ways the genius and significance of Tilak.
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Subayu, Tidar Bagus. « TRADISI TINGKEBAN BAGI UMAT HINDU DI DESA SUKOREJO KECAMATAN BANGOREJO KABUPATEN BANYUWANGI (Studi Teologi Hindu) ». Pangkaja : Jurnal Agama Hindu 25, no 2 (23 novembre 2022) : 196–206. http://dx.doi.org/10.25078/pjah.v25i2.2028.

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The Tingkeban tradition is a form of pregnancy ritual for the Hindu community in Java which has been carried out for generations and is intended for fetuses that are still in the womb. The Tingkeban tradition is carried out when the gestational age is seven months in the Javanese calendar starting from the beginning of time which refers to the first day when the mother's menstruation ends and will be carried out between before or after the fifteenth day. Because it avoids lunar eclipses between these dates. The Tingkeban tradition is not only carried out by Hindus and non-Hindu people, but all religions originating from the Javanese tribe carry out this Tingkeban tradition as a form of respect as well as repelling reinforcements so that later the fetus and expectant mother will always have smooth delivery during childbirth. This research is a qualitative research with data collection techniques carried out in natural settings (natural conditions), researchers used techniques of observation, interviews, document study and literature study. The results of this study are the procession of implementing the Tingkeban tradition starting from the preparation of facilities and infrastructure, genduren or thanksgiving, breaking priyuk, splitting coconuts, splashing and changing clothes. The Tingkeban tradition has the following functions: (1) the function of preserving the tradition (2) the function of sradha and devotional services, and (3) a social function. The meanings contained in the implementation of the Tingkeban tradition are (1) the meaning of increasing sradha and devotional service, (2) the meaning of tattwa in the Tingkeban tradition, and (3) the meaning of the ceremony in the Tingkeban tradition.
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Keune, Jon. « Pedagogical Otherness : The Use of Muslims and Untouchables in Some Hindu Devotional Literature ». Journal of the American Academy of Religion 84, no 3 (17 février 2016) : 727–49. http://dx.doi.org/10.1093/jaarel/lfw001.

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Surpi, Ni Kadek. « The Interpretation of Vaiṣṇava Divinity Doctrine by The Maha Warga Bhujangga Waisnawa in Bali Island ». Digital Press Social Sciences and Humanities 8 (2022) : 00006. http://dx.doi.org/10.29037/digitalpress.48419.

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Doctrinal issues are often a matter of contention between religious communities or beliefs. Therefore, to build a harmonious life, a bridge of dialogue and efforts to interpret doctrine is needed to create a spirit of appreciation amid different forms and religious expressions. The study is qualitative research in philosophy which examines the nature of the divinity of Vaiṣṇava and the meaning of the doctrine of the divinity of Vaiṣṇava by the Maha Warga Bhujangga Waisnawa in Bali. This research is also an effort to bridge the knowledge of Vaiṣṇava divinity philosophy, which developed in the great Hindu civilization in India and Indonesia, which was built in the religious discipline of Visnu-Bhujangga Waisnawa worshipers. Bali has an old Vaisnava group inherited from the past that combines devotional service and mature philosophy. In the Hindu tradition, philosophy is essential and even strengthens the position of religion or belief. From a Hindu perspective, the Ṛgveda, the oldest religious literature in the world, together with the main Upaniṣads containing philosophical and religious thought, has provided the basis for developing philosophical and religious systems. The Hindu  thinkers after Sankara built their philosophical system known as Bhakti-Vedānta or philosophy combining it with a thick system of devotional service, known as Vaiṣṇava philosophy. The intellectual spirit combined with the devotional movement builds its strength in the body of Sanatana Dharma and has a significant influence on the survival and revival of Hinduism. The Vaiṣṇava system holds that revelation and reason support each other, Vedānta is called theo-philosophy. Understanding God at the level of nature encourages thinking of respect for differences, the spirit of unity, and not fighting over differences in doctrine and different concepts. Dialogue in the realm of philosophy and theology will encourage a harmonious and mutually respectful life. This study concludes that the divine doctrine for Maha Warga Bhujangga Vaishnava is to live Vishnu at the same level of the essence as Brahman. Brahman is the highest reality, the God of religion, and the highest object of worship.
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Constable, Philip. « Early Dalit Literature and Culture in Late Nineteenth- and Early Twentieth-Century Western India ». Modern Asian Studies 31, no 2 (mai 1997) : 317–38. http://dx.doi.org/10.1017/s0026749x00014323.

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The formation of the Dalit Panthers and the flourishing of Dalit literature in the 1970s saw the advent of a new connotation for the Marathi word ‘Dalit’. Chosen by the Mahar community leaders themselves, the title ‘Dalit’ was used by them to replace the titles of untouchable, Backward or Depressed Classes and Harijans, which had been coined by those outside the Dalit communities to describe the Mahar and Chambhar jatis. ‘Dalit’ identified those whose culture had been deliberately ‘broken’, ‘crushed to pieces’ or ‘ground down’ by the varna Hindu culture above them. As such, it contained an explicit repudiation of all the Hindu cultural norms of untouchability, varna structure and karma doctrine which varna Hindu society had imposed. The adoption of this new title was an affirmation of the Dalit community's struggle for cultural independence and separate identity. Yet this struggle for an independent cultural identity was not merely a cultural struggle of the 1970s, but one which stretched back almost a century to what, retrospectively, must be seen as the inception of Dalit literature and culture in the activities of the Anarya Dosh Pariharak Mandal and the first Dalit writings of Gopal Baba Valangkar in 1888. This article aims to recover this much-neglected early history of the Dalit communities of western India at the turn of the twentieth century. In particular, it examines how these early Dalit communities came to articulate an emergent Dalit cultural identity through the construction of a syncretic form of bhakti Hindu culture.
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Sukadana, I. Kadek, et Pradna Lagatama. « PERANAN SULINGGIH DALAM MENINGKATKAN SRADDHA DAN BHAKTI UMAT HINDU BALI ». Maha Widya Duta : Jurnal Penerangan Agama, Pariwisata Budaya, dan Ilmu Komunikasi 6, no 1 (30 avril 2022) : 48. http://dx.doi.org/10.55115/duta.v6i1.2088.

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The current era of globalization has brought various impacts on the world community. This also has an impact on the religious life of Balinese Hindus. Currently, Balinese Hindus are challenged by themselves and by other people to provide answers to questions regarding the implementation of their religion. Conditions like this require anticipatory steps so that the joints of identity of Balinese Hindus are not porous due to the shocks of globalization. This is where serious attention is needed from religious leaders and high religious institutions who would be able to give love and faith (Sraddha and Bhakti) to Balinese Hindus in religious teachings, by providing guidance and understanding about religious teachings. The study is a qualitative study, with the data collection method is a literature study, namely the focus of collecting data from various literatures that are relevant to the research topic. While the data analysis technique used is descriptive narrative analysis technique to analyze and present information in this study. In this paper, it is known that Sulinggih has an honorable position in society in accordance with the swadharma and sesana kawikon he adheres to as already exists in religious literature such as Shiva Sesana, Manawa Dharmasastra and so on. Sulinggih plays an important role in increasing sraddha and devotional service for Balinese Hindus, namely as a leader and guide for the people in accordance with Sulinggih's dharma, as a pemmuput or leader of the ceremony, as a driver for increasing sraddha and devotional service through Sulinggih activities providing Dharma Discourse, Dharma Tula, Dharma Sadhana, Dharma Yatra. Dharma Gita and other regular flute activities that can be used as role models. Keywords: Role of Sulinggih; Sraddha and Bhakti; Balinese Hindus
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Murniti, Ni Wayan, Komang Dewi Susanti et Ni Luh Purnamasuari Prapnuwanti. « Strategi Pembinaan Generasi Muda Hindu Dalam Meningkatkan Sradha dan Bhakti dikalangan Seka Teruna-Teruni ». Kamaya : Jurnal Ilmu Agama 5, no 1 (21 janvier 2022) : 28–34. http://dx.doi.org/10.37329/kamaya.v5i1.1446.

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This study aims to improve the Sradha and devotion of the younger generation of Hindus as the next generation in order to become a young generation of virtuous character, and faith. As well as to describe the strategy of fostering the younger generation of Hindus with educational studies. Given that the younger generation of Hindus is currently experiencing a moral decline as a result of the influence of the waning of religious attitudes. This research is expected to be used as a contribution of thought in formulating policies and making decisions on similar problems faced in the future, besides that this research is also expected to be able to add scientific readings, as well as a reference for students who will conduct further research on the same problem. . This type of research is qualitative research. This research was conducted in Buleleng District by involving sekaa teruna- eruni as respondents. Data obtained through observation data, interviews, document recording, literature study. The results showed (1) The pattern and strategy of fostering the younger generation of Hindus in improving Sradha and devotional service among the sekaa teruna-teruni of the Buleleng Traditional Village (2) The obstacles faced in increasing Sradha and devotional service among the sekaa teruna-teruni in Desa Pakraman Buleleng were influenced by two factors, namely: (1) internal factors, including; (a) Individual sekaa teruna-teruni in the Buleleng Traditional Village, (b) individual sekaa administrator for teruna-teruni (3) Efforts are being made to overcome obstacles in fostering the younger generation of Hindus in improving Sradha and devotional service among sekaa teruna-teruni in Buleleng Traditional Village.
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Long, Jeffery. « Singing a Hindu Nation : Marathi Devotional Performance and Nationalism. By Anna Schultz . Oxford : Oxford University Press, 2013. xii, 231 pp. $99.00 Cloth. $21.95 Paper ». Politics and Religion 7, no 3 (6 juin 2014) : 650–53. http://dx.doi.org/10.1017/s1755048314000315.

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Thèses sur le sujet "Marathi Hindu devotional literature"

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Bordeaux, Joel. « The Mythic King : Raja Krishnacandra and Early Modern Bengal ». Thesis, 2015. https://doi.org/10.7916/D8736PS3.

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Raja Krishnacandra Ray (1710-1782) was a relatively high-ranking aristocrat in eastern India who emerged as a local culture hero during the nineteenth century. He became renowned as Bengal's preeminent patron of Sanskrit and as an ardent champion of goddess worship who established the region's famous puja festivals, patronized major innovations in vernacular literature, and revived archaic Vedic sacrifices while pursuing an archconservative agenda as leader of Hindu society in the area. He is even alleged in certain circles to have orchestrated a conspiracy that birthed British colonialism in South Asia, and humorous tales starring his court jester are ubiquitous wherever Bengali is spoken. This dissertation explores the process of myth-making as it coalesced around Krishncandra in the early modern period, emphasizing the roles played by classical ideals of Hindu kingship and print culture as well as both colonial and nationalist historiography.
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Livres sur le sujet "Marathi Hindu devotional literature"

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Singing a Hindu nation : Marathi devotional performance and nationalism. New York : Oxford University Press, 2012.

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Schultz, Anna C. Singing a Hindu nation : Marathi devotional performance and nationalism. New York : Oxford University Press, 2012.

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Poitevin, Guy. Stonemill and Bhakti : From the devotion of peasant women to the philosophy of swamis. New Delhi : D.K. Printworld, 1996.

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Sahasrabuddhe, Godūtāī Tryambaka. Madhura Harināma. Mumbaī : Mêjesṭika Prakāśana, 1988.

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Kōpālan̲, Pa. Kantapurāṇattil pakti nilai = : Devotional aspect in Kanthapuranam. Coimbatore : Laṭcumi Patippakam, 1999.

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Mādhava, Kāniṭakara, dir. Dainandina sakaḷa santagāthā. Puṇe : Prapañca Prakāśana, 2002.

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Vidyāśaṅkar, Es. Vacanānuśīlana. Beṅgaḷūru : Snēha Prakāśana, 1989.

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Hindī ko Maraṭhī santoṃ kī dena. 2e éd. Paṭanā : Bihāra-Rāshṭrabhāshā-Parishad, 2005.

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Deśapāṇḍe, Brahmānanda. Saptaparṇī. Auraṅgābāda : Kailāśa Pablikeśansa, 1988.

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Sākhare, Kisana Mahārāja. Navavidhā-bhakti. Āḷandī-Devācī, Ji. Puṇe : Yaśodhana Prakāśana, 2003.

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Chapitres de livres sur le sujet "Marathi Hindu devotional literature"

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Zelliot, Eleanor. « Women Saints in Medieval Maharashtra ». Dans Faces of the Feminine in Ancient, Medieval, and Modern India, 192–200. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122299.003.0013.

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Abstract The Bhakti movement, the spread of devotional religion in medieval India, seems to have been the most inclusive and open of all facets of Hinduism. Saint-poets of all classes and castes, women as well as men, were recorded in the song literature in Tamil, Kannada, Marathi, and Hindi especially; in Maharashtra, an extraordinary number of women sang their devotional songs in Marathi. Their householder and family situations were also extraordinary. Most women saint-poets in other areas left husbands or never married and found that their devotion could flower only if they had no household responsibilities. In contrast, the women saint singers of Maharashtra, with one exception, found ways to be close to the god of the Marathi Bhakti movement, Vighal or Vithoba, while remaining close to brothers, husbands, and sons.
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Keune, Jon. « The Complications of Eating Together ». Dans Shared Devotion, Shared Food, 103–28. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197574836.003.0005.

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This chapter shows why food features so often in Marathi stories to illustrate problems of social cohesion and division: food functions this way in many cultures and time periods. It opens Part II, which examines premodern views as they appear in various renditions of stories about transgressive commensality, following from the three chapters in Part I, which explore the modern formulation of the bhakti-caste question. The chapter highlights interdisciplinary insights from anthropologists and historians about food, especially R. S. Khare’s notion of semantic density. It then surveys food references in various genres of Hindu literature before homing in on meanings of food in bhakti hagiographies—especially ucchiṣṭa, or polluted leftover food.
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Keune, Jon. « Bhakti and Equality in Marathi Print, 1854–1950 ». Dans Shared Devotion, Shared Food, 67–100. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197574836.003.0004.

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This chapter charts the establishment of equality language in colonial and postcolonial Marathi publications about Vārkarī literature and traditions and recovers earlier Vārkarī ways of envisioning the relationship between bhakti and caste. Liberal and some nationalist authors between roughly 1854 and 1930 mined sectarian literatures and stories to construct a non-sectarian sense of regional identity. This held special importance because of how vital Marathi literary history has been for imagining the region’s social history. More critical views were voiced by low-caste authors and secular rationalists in the late 19th century, and later by Marxist historians. Food featured prominently in pivotal events in many of these proponents’ and critics’ lives. Having described the formation of modern discourse around bhakti and equality, the chapter starts recovering the earlier devotional and nondualist Marathi terms that modern equality language displaced.
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Bachrach, Emilia. « Public Reading ». Dans Religious Reading and Everyday Lives in Devotional Hinduism, 99—C3.P45. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197648599.003.0004.

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Abstract This chapter considers how in-person and virtual public readings (e.g., pravacans, or “religious lectures”) have been used by various interlocutors to negotiate changing physical and social-institutional structures. The chapter’s primary example is a debate over temple (re)construction and corresponding changes in the ritual worship of Krishna. Those who oppose (re)construction argue that such projects are antithetical to the teachings embedded in sectarian literature and strip the Pushtimarg of its distinct identity by rendering sectarian temples, known as havelīs (lit. “palatial homes”), as ordinary mandirs (temples). The chapter unpacks the nuances of these debates, analyzing how interlocutors with various commitments defend their positions via specific interpretations of devotional literature and their own direct communication with Krishna. The debates analyzed reveal the multiple ways in which individuals rely on practices of public reading to articulate a vision of the Pushtimarg’s future as an increasingly affluent and transnational Hindu community.
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Bachrach, Emilia. « Commentarial Reading ». Dans Religious Reading and Everyday Lives in Devotional Hinduism, 67—C2.P57. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197648599.003.0003.

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Abstract This chapter introduces several pivotal moments in the modern formation of the Pushtimarg, including the well-known Maharaja Libel Supreme Court case of 1862, during which the scriptural authority of Vārtā Sāhitya and its representation of the Pushtimarg as an “authentically Hindu sect” was called into question. The chapter demonstrates how in the aftermath of such historical moments Pushtimargis restored a sense of community through a deliberate cultural reauthorization of their vernacular literature. This reauthorization was achieved in part by embedding within the hagiographies new styles of written commentary aimed at making the texts palatable to modern readers. The rise of late 19th-century print capitalism, which initiated the circulation of the vārtās as published books, was also an important factor in facilitating this cultural reauthorization. Examples of late 19th- and 20th-century written commentaries reveal a distinct concern for how Pushtimargis might continue to find devotional inspiration from their premodern literary tradition.
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Martin, Nancy M. « Embodying Devotion in a Woman’s Body ». Dans Mirabai, 21–70. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780195153897.003.0002.

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Abstract The earliest references to the Hindu woman saint Mirabai are found in the songs of other saints and the hagiographic literature of devotional Hinduism (bhakti) during the sixteenth and seventeenth centuries in India. This chapter examines these references in the context of the life stories of other bhakti saints, highlighting both shared and distinctive elements of her life and character, with attention to gender and the specific challenges of practicing bhakti and becoming a recognized saint for women. Mira’s life story reflects in varied ways the patterns identified by A. K. Ramanujan in women saints’ lives, including their early childhood devotion, avoidance of or escape from marriage, challenge to social norms of caste and/or gender, initiation by a guru, and merger with the divine, and also depicts a relationship of royal patronage with Akbar in contrast to male saints’ relations with the Mughal Emperor and other rulers. Passages relating to Mirabai in Nabhadas’s 1600 CE Bhaktamal (Garland of Devotees) and Priyadas’s 1712 CE commentary are translated and analyzed in detail, including the impact of the religious and political contexts in which they were composed, and the subsequent literary tradition of bhaktamals and commentaries that they inspired. Comparisons are made to dramatically different portrayals of the saint in the Pushtimargi Varta literature and the 1693 CE Sikh Prem Ambodh (Ocean of Love).
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