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Добірка наукової літератури з теми "Vaishnavism history"

Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 29 січня 2023

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Статті в журналах з теми "Vaishnavism history"

Mazinder, Dr Raj Kumar. "GREAT HERITAGE OF LIVING MASK MAKING TRADITION IN ASSAM: A CASE STUDY ON SRI SRI BOR ALENGI BOGIAI SATRA, TITABOR, JORHAT DISTRICT, ASSAM." ShodhKosh: Journal of Visual and Performing Arts 4, no. 1 (January 10, 2023): 9–17. http://dx.doi.org/10.29121/shodhkosh.v4.i1.2023.238.

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Анотація:

Masks are artificial faces or covering of partial and whole body for concealment, usually to assume and to create various emotions and states of mind as love, anger, hate, fury, joy, fear, disgust, humour, sorrow etc. Sometimes people use mask to hide feeling or as layers or covers to conceal or safety shield of the person. The tradition of creating and utilizing masks in medieval Assam is thought-provoking, particularly wooden and bamboo masks. Neo-Vaishnavism or worship of Lord Vishnu/ Krishna was spread throughout Assam by the great saint Srimanta Sankaradeva (1449–1568) as part of the resurrection of unwavering devotion that occurred over all of India (bhakti). Sri Sri Bor Alengi Bogiai Satra is a renowned Neo- Vaishnavite monastery of Jorhat district, near the river Kakodonga. The particular Satra has lengthy and gorgeous tradition of the bamboo split made mask- making and its significant uses at the Vaishnavite Bhaona/ theatre based on Bhagavata- Purana texts and written by Srimanta Sankaradevaa and his followers. It is relevant to note that Jorhat district including River Island Majuli (now a district) is the prime centre of Neo-Vaishnavism in Assam, where significant tradition of mask making is sustained in several Satras. The paper has examined the history of the Sri Sri Bor Alengi Bogiai Satra as well as the economic, social, cultural, and aesthetic relevance of the masks and its great heritage of living tradition.

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Karassyova, Svetlana, and Ilya Tarkan. "History of Iskcon (International Society for Krishna Consciousness) Distribution in Belarus." Religions 13, no. 1 (December 31, 2021): 35. http://dx.doi.org/10.3390/rel13010035.

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Based on several scientific publications, a limited number of news from the 1980s up until 2021 and a series of in-depth interviews with devotees in 2006–2021, the authors of the paper managed to restore the history of Bengal Vaishnavism distribution in Belarus for the first time. Specific attributes of its introduction to the country were: (1) philosophical requests from the local citizens, not immigration of its original bearers; (2) a long period of spontaneous distribution in the form of personal involvement with Vaishnava ideas and, hence, late institutionalization of the movement. The main stages of Vaishnavism development in Belarus were distinguished: (1) 1980s, the Soviet period: introduction of Vaishnava ideas and practices within individual self-identification of the members of small groups; (2) 1990s, the post-Soviet period: forming organizational structure of the International Society for Krishna Consciousness (ISKCON) in Belarus; (3) 2000s: spiritual and administrative crises and reformation of the systems of administration and practice creation of the institute of curating the newly converted devotees; (4) 2010s: search for and establishment of the new models of serving, the out-of-temple bhakti practice, in particular; further popularization of the Vaishnava movement and community in Belarus. The main source of information on the history of Vaishnavism distribution in Belarus were in-depth interviews with the members of the community standing at its origin.

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Sarbadhikary, Sukanya. "Book review: Varuni Bhatia, Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal." Studies in History 36, no. 1 (February 2020): 132–35. http://dx.doi.org/10.1177/0257643020913157.

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Rahman, Mehjabeen Suraiya. "Role of Satra & Namghar in the Evolution of Genesis of Assamese Identity." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 108–13. http://dx.doi.org/10.3126/ijssm.v2i2.12143.

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Анотація:

Assam is the home of different ethnic groups with a variety of cultures and speaking different languages and dialects. The population of Assam consists of the inhabitants who migrated into the region at various periods of history from Tibet, Burma, Thailand and Bengal etc. Over time they got integrated as a population and have given birth to the greater Assamese nation. The amalgamated Assamese identity was initiated by the Great Saint Mahapurush Srimanta Sankardeva with his Neo-Vaishnavite Movement. The movement evolved new institutions of Satra and Namghar which began to serve not only as the instrument spreading the faith, but also helped to sustain and to stabilize Vaishnavism by making it a part and parcel of Assamese social and cultural life.Though Neo Vaishnavism was a religious movement but it has defined the culture of Assam & has its bearing on the livelihood. As the doyen of cultural renaissance and harbinger of Bhakti Movement, Sankardeva took on the orthodox elements of the society and introduced cultural initiatives like Bhaonas & Borgeet etc which had in actual defined the Assamese identity With its dynamic philosophy of inclusiveness Sankardeva’s Neo-Vaishnavism has given birth to a new Cultural Nationalism focused on a national identity shaped by cultural traditions and language, not on the concept of common ancestry or race. The Cultural Nationalism was brought forward to the indigenous people with the help of Satras and Namghar which has a major role to play in the preservation and development of the indigenous culture of the region.The paper is an attempt to study the role of the institutions of Neo Vaishnavism, the Satra & Namghar in the evolution of genesis of Assamese identity and its inclusiveness in nation building. The managerial structure and operations of the Satra shall also be explored in the perspective of its position in the modern Assamese Society in the study. The paper shall go in toe area wherein in the genesis of the Assamese Identity, the Namghar is one of the major pole bearers, playing the multi-faceted role of Cultural Centre, Proto-type Panchayat, and Forum for Decentralized Planning and Decision-making.The paper is also an attempt to understand the impact of Neo-Vaisnavism on the Economic Organization of the society along with the role of women and their empowerment for the sustainable development of a progressive & egalitarian Assamese. Key Words- Cultural Renaissance, Inclusiveness, NationDOI: http://dx.doi.org/10.3126/ijssm.v2i2.12143 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 108-113

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Openshaw, Jeanne. "Renunciation feminised? Joint renunciation of female–male pairs in Bengali Vaishnavism." Religion 37, no. 4 (December 2007): 319–32. http://dx.doi.org/10.1016/j.religion.2007.06.007.

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Moran, Arik. "Toward a history of devotional Vaishnavism in the West Himalayas: Kullu and the Ramanandis, c. 1500–1800." Indian Economic & Social History Review 50, no. 1 (January 2013): 1–25. http://dx.doi.org/10.1177/0019464612474165.

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T, Sivachitra. "Vaishnava theories Sangam Literature." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 8–11. http://dx.doi.org/10.34256/irjt22s22.

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Анотація:

Tamil language has many special features. One of them is the charity done to Tamil by all religions. Tamil is a language that has been singularly praised by six different religions namely Jainism, Buddhism, Veganism, Vaishnavism, Islam and Christianity. In the history of Tamil literature, Sangam literature can be considered as a secular literature. Thoughts about God are prevalent in Sanskrit literature. But they did not all grow in isolation. Doctrines about God have developed on the basis of department. The literatures of Thirumurukaaruppadi, Paripadal and kalithogai do not become religious literatures as they refer to the gods. They refer only to the theological doctrines of the people of that time. The Sangam literature reveals that religious thought is intertwined with people's lives.

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SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (July 20, 2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.

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AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on combating theologies, with emphases respectively on the ‘mind’ and the ‘body’, in their narrations of religious experiences, however, both groups allude to rarefied phenomenological states of cognition and embodiment. So, while influenced by ideas of (mental) ‘purity’ and (bodily) ‘actuality’, respectively, practices of both groups rely on similar states of mind–body continuum. So I argue that the mind–body complex has intensely nuanced articulations in the discursive and experiential domains of these non-Western religious contexts. Through my analyses of the texts and embodiments of these opposed devotional groups, I show that theology gets both organically entangled with as well as challenged by phenomenological experiences. I further argue that explorations in the tenor of religious studies sharply enrich the anthropology of religiosities. Also, such engagements between theology and anthropology have been relatively lacking and need more emphasis in studies of contemporary South Asian religions.

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M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.

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The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical references to many female theologians are also found in all religions. Christian nuns have been performing well since the arrival of European missionaries. There is a history of blessed women in Islam as well. Yet in later times that dignity of femininity gradually diminished. Equality for woman was denied in all religions. There was a situation where the woman was considered as a defilement. To this day such a situation is found in all religions.

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Simmons, Caleb. "Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal. By Varuni Bhatia. New York: Oxford University Press, 2017. xiii, 291 pp. ISBN: 9780190686246 (cloth)." Journal of Asian Studies 80, no. 3 (August 2021): 782–83. http://dx.doi.org/10.1017/s0021911821001121.

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Дисертації з теми "Vaishnavism history"

Burton, Adrian P. "Temples, texts, and taxes: the Bhagavad-gita and the politico-religious identity of the Caitanya sect." Phd thesis, 2000. http://hdl.handle.net/1885/8755.

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The Sarartha-varsini is an orthodox Guariya vaisnava commentary on the Bhagavad-gita. This research project aimed to use the text of the Sarartha-varsini as the starting point for an investigation into the Gauriya sect around the time of its composition. The project began by establishing a scholarly edition of the text with the aid of extant manuscripts and available printed editions. A critical edition and translation of the first three chapters are presented in the appendix. As the project progressed, interesting archival material surfaced, and the relationship of the sect with the state of Amber/Jaipur became the focus. The role of Gauriya religious dignitaries in religious debate in Jaipur was investigated, and the issue of sectarian affiliation emerged as an issue for which the text if the Sarartha-varsini was particularly illuminating. Joseph O’Connell and Klaus Klostermaier had done fine academic research on works by the same author and had even touched on this work. Nevertheless, a large amount of groundwork remained to be done to ascertain basic issues such as names, dates, claims of authorship, and other biographical details. Section One and Two of this dissertation review previous scholarship and tradition on these issues and provide new insights from textual analysis and archival investigation. With regard to the politico-religious milieu in Rajasthan, V.S. Bhatnagar, Monika Horstman and Irfan Habib had already performed significant archival research and published extremely useful findings. My study therefore greatly assisted in this area, and this dissertation was able to build on the very solid foundation established by these fine scholars. This study contains reference to many archival documents already published by them, and it introduces a good deal of previously unpublished archival records. Of particular interest are the new records regarding the influence of Visvanatha Cakravarti, Krnadeva Sarvabhauma Bhattacarya, and Baladeva Vidyabhusana. Section Three combines old and new material to create for the first time a ‘historical’ snapshot of these Gauriya dignitaries and the politico-religious issues of their times. The analysis of the sectarian influences on the text of the Sarartha-varsini (Section 4) brings together the historical issues of the era and the edited text. This section provides clear empirical analysis on the sectarian affiliation of the sect in matters of doctrine. The textual evidence clearly indicates that the Gauriya-Madhva affiliation was merely an ‘official’ stance. Evidence from the text points to a much stronger doctrinal allegiance to Sridhara Swami and the Bhagavata-purana. The Bhagavad-gita commentary has provided an invaluable common platform from which to compare the Gauriya sect with other established sects and important commentators.

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Книги з теми "Vaishnavism history"

Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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Welankar, Vaishali. Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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Welankar, Vaishali. Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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Welankar, Vaishali. Vaishnavism: An iconographic study. Delhi: Agam Kala Prakashan, 2009.

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K, Vaidyanathan. History of Vaishnavism in South India before Sankara. Tirupati: Rashtriya Sanskrit Vidyapeetha, 2002.

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Goswāmī, Keśawānanda Dewa. Post-Śaṅkaradeva Vaiṣṇava faith and culture of Assam: Early history and development of the Puruṣa Saṁhati sect of Vaiṣṇavism. Delhi, India: Sri Satguru Publications, 1988.

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Mukherjee, A. M. Vaishnavism in Assam and Bengal: A comparative study. Belari, Bardhaman: Granthana, 1986.

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Religion, philosophy, and literature of Bengal Vaishnavism. Delhi: B.R. Pub. Corp., 1990.

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Dutta, Anima. Assam Vaishnavism, its twentieth century voice, Lakshminath Bezbaroa. New Delhi, India: Mittal Publications, 1989.

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Vaiṣṇavism in Bengal, 1486-1900. Calcutta: Sanskrit Pustak Bhandar, 1985.

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Частини книг з теми "Vaishnavism history"

Goswami, Narayan Chandra, Parasmoni Dutta, Paula Richman, and Rustom Bharucha. "Questions around Rām Vijay." In Performing the Ramayana Tradition, 238–56. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197552506.003.0012.

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In conversation with Sri Narayan Chandra Goswami, the renowned sattradhikar (abbot) of the Natun Kamalabari Sattra in Assam, the co-editors of the volume, along with translator and annotator Parasmoni Dutta, raise questions relating to the history of the monastic Vaishnavite performance tradition Sattriya. Performed by monks as part of their devotional service in the sattras (monasteries) of Majuli in Assam, this tradition is attributed to the Assamese saint and social reformer, Sri Sankaradeva (1449–1568), whose play Rām Vijay is the only play in his oeuvre focusing on Ram through his marriage to Sita. Using the play as a catalyst for the discussion, Sri Narayan Chandra Goswami expounds on a range of issues—the socio-historical and cultural dimensions of Sattriya; its patronage by kings; its use as a popular means of proselytizing bhakti (a personalized devotional worship); and the representation of everyday life in the larger social and cultural context of the regional history of Assam.

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