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Autor: Grafiati
Data publikacji: 27 lipca 2024

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1

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

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2

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

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3

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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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

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

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12

Giradhārī, Bhā Vyã. Karṇa āṇi Marāṭhī pratibhā. Auraṅgābāda: Savitā Prakāśana, 1993.

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13

Jogaḷekara, Vasudhā Dīpaka. Prācīna Marāṭhī vāṅmayātīla Rāmopāsanā: Svarūpa āṇi anvayārtha, kālakhaṇḍa, Jñāneśvar te Moropanta. Mumbaī: Keśava Bhikājī Ḍhavaḷe, 2004.

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14

Āsamavāra, Dā Nā. Rāma-kāvya: Hindī-Marāṭhī, san 1500 ī. se 1800 ī., tulanātmaka adhyayana. Aurangābāda: Parimala Prakāśana, 1990.

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15

W, Entwistle A., i Mallison Francoise, red. Studies in South Asian devotional literature: Research papers, 1988-1991 presented at the Fifth Conference on Devotional Literature in New Indo-Aryan Languages, held at Paris-École Française d'Extréme-Orient. New Delhi: Manohar, 1994.

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16

Ḍhere, Rāmacandra Cintāmaṇa. Mahāmāya: Dakshiṇetīla madhyakālīna kāvya-naṭakāntūna Kaikāḍī strīcyā rūpāta prakaṭalelyā Mahāmāyece rahasya ulagaḍaṇyācyānimittāne samāja, dharma āṇi kalā yāñcyā paraspara-sambandhāñca śodha. Puṇe: Ajiṅkya Prakāśana, 1988.

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17

Āsamavāra, Dā Nā. Rāma-kāvya: Hindī-Marāṭhī, san 1500 ī. se 1800 ī., tulanātmaka adhyayana. Aurangābāda: Parimala Prakāśana, 1990.

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18

Śarmā, Nandakiśora. Saṃskr̥ta-bhakti sāhitya meṃ Śrīrādhā kā svarūpa. Vr̥ndāvana: Vraja Rāsalīlā Saṃsthāna, 2004.

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19

Tivārī, Sūrya Prakāśa. Avadha meṃ Śrīrāma bhakti āndolana kā vikāsa. Dillī: Pratibhā Prakāśana, 2008.

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20

S, McGregor R., red. Devotional literature in South Asia: Current research, 1985-1988 : papers of the Fourth Conference on Devotional Literature in New Indo-Aryan Languages, held at Wolfson College, Cambridge, 1-4 September 1988. Cambridge: Cambridge University Press, 1992.

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21

Lāḍavā, Kiraṇa. Śrīkr̥shṇa, Vedathī vartamāna sudhī. Rājakoṭa: Pravīṇa Prakāśana, 2008.

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22

1947-, Dalmia Vasudha, red. Myths, saints and legends in medieval India. Delhi: Oxford University Press, 1996.

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23

Vaudeville, Charlotte. Myths, saints, and legends in medieval India. Bombay: Oxford University Press, 1996.

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24

Institute of Asian Studies (Chennai, India), red. Tamil cultural relations with Southeast Asia: With special reference to Tamil bhakti literature and the Ramayana versions. Chennai: Institute of Asian Studies, 2012.

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25

Rosenstein, Ludmila L. The devotional poetry of Svāmī Haridās: A study of early Braj Bhāṣā verse. Groningen: Egbert Forsten, 1997.

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26

Stephanides, Stephanos. Translating Kali's feast: The goddess in Indo-Caribbean ritual and fiction. Amsterdam: Rodopi, 2000.

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27

Stephanides, Stephanos. Translating Kali's feast: The goddess in Indo-Caribbean ritual and fiction. Amsterdam: Rodopi, 2000.

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28

Sevyara, Sṭellāmmā. Hindī ke Rāmabhakta kaviyoṃ kī sāmājika cetanā. Mathurā: Javāhara Pustakālaya, 2009.

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29

Sevyara, Sṭellāmmā. Hindī ke Rāmabhakta kaviyoṃ kī sāmājika cetanā. Mathurā: Javāhara Pustakālaya, 2009.

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30

Sevyara, Sṭellāmmā. Hindī ke Rāmabhakta kaviyoṃ kī sāmājika cetanā. Mathurā: Javāhara Pustakālaya, 2009.

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31

M, Callewaert Winand, i Sharma Swapna, red. The hagiographies of Anantadās: The bhakti poets of north India. Richmond, Surrey: Curzon, 2000.

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32

Dandekar, Deepra. The Subhedar's Son. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914042.001.0001.

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The book The Subhedar’s Son: A Narrative of Brahmin-Christian Conversion from Nineteenth-Century Maharashtra is based on an annotated translation of the Marathi book Subhedārāchā Putra written in 1895 by Rev. Dinkar Shankar Sawarkar. This book explores the experience of Christian conversion among Brahmins from the earliest Anglican missions of the Bombay Presidency (Church Missionary Society) established in the nineteenth century. Investigating how Brahmin converts counterbalanced social and family ostracism and accusations of procolonialism by retaining upper-caste and Marathi identity, this book demonstrates how retaining multiple identities facilitated Christian participation in the early nationalist and reformist intellectual movements of Maharashtra. Further, Brahmin Christians contributed to the burgeoning vernacular literary market as authentic rationalists and modernists, who countered atheism and challenged Hindu social-religious reform as inadequate. Not only did early vernacular Christian literature contribute to the precipitation of knowledge on ‘religion’ in colonial Maharashtra, as sets of dichotomized ideas and identities, but converts also transcended these dichotomized binaries by staging ‘conversion’ as a discursive activity straddling emergent religious, ethnic, and caste differences. Discussing whether nineteenth-century Marathi upper-caste converts constituted an ethnic community, the book explores how interstitial identity between multiple and ascribed ethnicities in colonial Maharashtra produced Brahmin Christians as a political minority whose demographic strength dwindled with the independence of India. Their presence today, elicited only within the history of vernacular literature from nineteenth-century Maharashtra, reveals how converts sought to integrate themselves with both Marathi and Christian society by rearticulating Christian devotion within Indic frameworks of Bhakti.
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33

Dhvanitace kene. Pune: Padmagandha Prakasana, 2008.

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34

Bryant, Edwin F. Krishna: A Sourcebook. Oxford University Press, USA, 2007.

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35

Bryant, Edwin F. Krishna: A Sourcebook. Oxford University Press, USA, 2007.

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36

Bryant, Edwin F. Krishna: A Sourcebook. Oxford University Press, 2007.

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37

Vr̥ndāvana moralī vāge che: Bhāratīya Kr̥shṇabhakti kavitā. Amadāvāda: Gujarātī Sāhitya Parishada, 2007.

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38

Songs for Śiva: Vacanas of Akka Mahadevi. Walnut Creek, CA: AltaMira Press, 2005.

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39

Sūrasāgara aura Prākr̥ta-Apabhraṃśa kā Kr̥shṇa-sāhitya. Ilāhābāda: Śrī Prakāśana, 1985.

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40

Bharata ki santa parampara aura samajika samarasata. Bhopala: Madhyapradesa Hindi Grantha Akadami, 2011.

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41

Stephanides, Stephanos, i Karna Singh. TRANSLATING KALI'S FEAST. The Goddess in Indo-Caribbean Ritual and Fiction. (Cross/Cultures 43) (Cross/Cultures). Rodopi Bv Editions, 2000.

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42

Singh, Karna Bahadur, i Stephanos Stephanides. TRANSLATING KALI'S FEAST. The Goddess in Indo-Caribbean Ritual and Fiction. (Cross/Cultures 43) (Cross/Cultures). Editions Rodopi B.V., 2000.

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43

Hindī ke Rāmabhakta kaviyoṃ kī sāmājika cetanā. Mathurā: Javāhara Pustakālaya, 2009.

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44

Keune, Jon. Shared Devotion, Shared Food. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197574836.001.0001.

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This book is about a deceptively simple question: when Hindu devotional or bhakti traditions welcomed marginalized people—women, low castes, and Dalits—were they promoting social equality? This is the modern formulation of the bhakti-caste question. It is what Dalit leader B. R. Ambedkar had in mind when he concluded that the saints promoted spiritual equality but did not transform society. While taking Ambedkar’s judgment seriously, when viewed in the context of intellectual history and social practice, the bhakti-caste question is more complex. This book dives deeply into Marathi sources to explore how one tradition in western India worked out the relationship between bhakti and caste on its own terms. Food and eating together were central to this. As stories about saints and food changed while moving across manuscripts, theatrical plays, and films, the bhakti-caste relationship went from being a strategically ambiguous riddle to a question that expected—and received—answers. Shared Devotion, Shared Food demonstrates the value of critical commensality to understand how people carefully negotiate their ethical ideals with social practices. Food’s capacity to symbolize many things made it made an ideal site for debating bhakti’s implications about caste differences. In the Vārkarī tradition, strategically deployed ambiguity and the resonating of stories across media over time developed an ideology of inclusive difference—not social equality in the modern sense, but an alternative holistic view of society.
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45

McDaniel, June. Hinduism. Redaktor John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0004.

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Emotion is viewed in both positive and negative ways in the Hindu religious and philosophical traditions. In those traditions that are more ascetic and emphasize mental control, emotions are distractions which need to be stilled. In those traditions that emphasize love of a deity, emotions are valuable—but they must be directed and transformed. However, in order to study emotion in the Hindu tradition, we must first look at the meaning of the term “Hinduism.” There are at least six major types of Hinduism: Hindu folk religion, Vedic religion, Vedantic Hinduism, yogic Hinduism, dharmic Hinduism, and bhakti or devotional Hinduism. All of these involve emotion in various ways, but two traditions—those of Bengali Vaishnavism and raja yoga—have written about emotion in greatest depth. This article examines what the term “emotion” means in India, and then describes the beliefs about emotion in Vaishnavism and Yoga in greater detail. In discussing the nature of emotion, it considers bhava and rasa. Finally, the article discusses the literature on emotion in Hindu tradition, focusing on religious poetry.
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46

Stainton, Hamsa. Poetry as Prayer in the Sanskrit Hymns of Kashmir. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.001.0001.

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This book investigates the history of a popular genre of Sanskrit devotional poetry in Kashmir: the stotra, or hymn of praise. Such hymns demonstrate and frequently reflect upon the close link between literary and religious expression in South Asia—the relationship between poetry and prayer. This study presents an overview and reassessment of the stotra genre, including its definition and history, focusing on literary hymns in Kashmir from the eighth to the twentieth century. Investigating these hymns as theological texts, it argues for their pedagogical potential and their particular appeal for non-dualistic authors. Analyzing such hymns as prayers, it unpacks the unique capabilities of the stotra form and challenges persistent assumptions in the study of Hindu prayer. The book argues for the literary ambition and creativity of many stotras across the centuries, and it complicates standard narratives about the vitality and so-called death of Sanskrit in the region. Śaiva poets also engaged with the rich discourse on aesthetics in Kashmir, and this study charts how they experiment with the idea of a devotional “taste” (bhaktirasa) long before Vaiṣṇava authors would make it well known in South Asia. Finally, it presents new perspectives on the historiography of bhakti traditions and “Kashmir Śaivism.” Overall, this book reveals the unique nature and history of stotra literature in Kashmir; demonstrates the diversity, flexibility, and persistent appeal of the stotra genre; and introduces new sources and ways of thinking about these popular texts and the comparative study of devotional poetry and prayer.
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