Steven P. Hopkins
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195326390
- eISBN:
- 9780199870455
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195326390.001.0001
- Subject:
- Religion, Hinduism
A thematically organized, annotated anthology of translations from the Sanskrit, Tamil, and Maharashtri Prakrit devotional poetry of the South Indian Srivaisnava philosopher, sectarian preceptor ...
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A thematically organized, annotated anthology of translations from the Sanskrit, Tamil, and Maharashtri Prakrit devotional poetry of the South Indian Srivaisnava philosopher, sectarian preceptor (Acarya), and saint‐poet Venkatanatha or Venkatesha, also known as Vedantadesika (c. 1268‐1369). The poems collected in this volume, composed out of devotion (bhakti) for one particular Hindu god, Vishnu Devanayaka, the “Lord of Gods” at Tiruvahindrapuram, form a microcosm of the saint‐poet's work. They encompass major themes of Vedantadesika's devotional poetics, from the play of divine absence and presence in the world of religious emotions; the “telescoping” of time past and future in the eternal “present” of the poem; love, human vulnerability and the impassible perfected body of god; to the devotional experience of a “beauty that saves” and to the paradoxical coexistence of asymmetry and intimacy of lover and beloved at the heart of the divine‐human encounter. Moreover, these poems form more than a thematic microcosm, but also embrace all three of the poet's working languages—forming a linguistic one as well. Each translated poem forms a chapter in itself, has its own individual short afterword, along with detailed linguistic and thematic notes and commentary. The volume concludes, for comparative reasons, with a translation of Tirumankaiyalvar's luminous cycle of verses for Devanayaka from the Periyatirumoli. As much an argument as an anthology, this book will be of interest to students and scholars of South Asian studies, comparative religion, and Indian literatures.Less
A thematically organized, annotated anthology of translations from the Sanskrit, Tamil, and Maharashtri Prakrit devotional poetry of the South Indian Srivaisnava philosopher, sectarian preceptor (Acarya), and saint‐poet Venkatanatha or Venkatesha, also known as Vedantadesika (c. 1268‐1369). The poems collected in this volume, composed out of devotion (bhakti) for one particular Hindu god, Vishnu Devanayaka, the “Lord of Gods” at Tiruvahindrapuram, form a microcosm of the saint‐poet's work. They encompass major themes of Vedantadesika's devotional poetics, from the play of divine absence and presence in the world of religious emotions; the “telescoping” of time past and future in the eternal “present” of the poem; love, human vulnerability and the impassible perfected body of god; to the devotional experience of a “beauty that saves” and to the paradoxical coexistence of asymmetry and intimacy of lover and beloved at the heart of the divine‐human encounter. Moreover, these poems form more than a thematic microcosm, but also embrace all three of the poet's working languages—forming a linguistic one as well. Each translated poem forms a chapter in itself, has its own individual short afterword, along with detailed linguistic and thematic notes and commentary. The volume concludes, for comparative reasons, with a translation of Tirumankaiyalvar's luminous cycle of verses for Devanayaka from the Periyatirumoli. As much an argument as an anthology, this book will be of interest to students and scholars of South Asian studies, comparative religion, and Indian literatures.
Philip Lutgendorf
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195309225
- eISBN:
- 9780199785391
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309225.003.0003
- Subject:
- Religion, Hinduism
After highlighting the growing role of literacy and the mass-dissemination of standardized texts in popular Hindu practice, this chapter turns to the importance of Hanuman in the Hindi devotional ...
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After highlighting the growing role of literacy and the mass-dissemination of standardized texts in popular Hindu practice, this chapter turns to the importance of Hanuman in the Hindi devotional poetry attributed to the influential 16th-17th century saint-poet Tulsidas, author of the epic Ramcaritmanas and one of the great figures of bhakti literature. It then surveys a body of allegedly esoteric tantra literature that promotes Hanuman's ritual worship as an efficacious, boon-granting deity. Finally, it introduces and discusses the implications of a collection of exuberant late-20th century narratives that construct an elaborate “biography” (or in two cases, an autobiography) of Hanuman, making him the central hero in his own epic-like cycle.Less
After highlighting the growing role of literacy and the mass-dissemination of standardized texts in popular Hindu practice, this chapter turns to the importance of Hanuman in the Hindi devotional poetry attributed to the influential 16th-17th century saint-poet Tulsidas, author of the epic Ramcaritmanas and one of the great figures of bhakti literature. It then surveys a body of allegedly esoteric tantra literature that promotes Hanuman's ritual worship as an efficacious, boon-granting deity. Finally, it introduces and discusses the implications of a collection of exuberant late-20th century narratives that construct an elaborate “biography” (or in two cases, an autobiography) of Hanuman, making him the central hero in his own epic-like cycle.
Heidi R. M. Pauwels
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195369908
- eISBN:
- 9780199871322
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195369908.001.0001
- Subject:
- Religion, Hinduism
This book seeks to understand the major mythological role models that mark the moral landscape of young Hindu women. Generally, the goddess Sita, faithful consort of the god Rama, is regarded as the ...
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This book seeks to understand the major mythological role models that mark the moral landscape of young Hindu women. Generally, the goddess Sita, faithful consort of the god Rama, is regarded as the most important positive role model for women. The case of Radha, Krishna's clandestine lover, seems to challenge some of these norms. The book investigates in how far that holds true today. The focus is on the ways the goddesses cope with love. The first part looks at their falling in love, the way their weddings are arranged, and the significance of the wedding ceremonies. The second part looks at their married life, where they are faced with challenges. They come out of purdah to follow their beloved in hardship, and face the threat from “the other woman” and “the other man.” The book takes the case of Sita as main point of reference, but contrasts with comparable episodes from the stories of Radha or Krishna's other consorts. The goddess as role model for the woman in love is just as relevant today as in the past, as is evident from the popularity of the televised mythological series Ramayan and Shri Krishna directed by Ramanand Sagar, and the many allusions to Sita and Radha in popular culture. The television series and popular recent and classical hit‐movies that use Sita and Radha tropes are analyzed through comparison with the ancient Sanskrit sources (Valmiki Ramayana and Bhagavata Purana) and medieval vernacular reworkings by devotional poets (Tulsidas, Surdas, Nanddas and Hariram Vyas).Less
This book seeks to understand the major mythological role models that mark the moral landscape of young Hindu women. Generally, the goddess Sita, faithful consort of the god Rama, is regarded as the most important positive role model for women. The case of Radha, Krishna's clandestine lover, seems to challenge some of these norms. The book investigates in how far that holds true today. The focus is on the ways the goddesses cope with love. The first part looks at their falling in love, the way their weddings are arranged, and the significance of the wedding ceremonies. The second part looks at their married life, where they are faced with challenges. They come out of purdah to follow their beloved in hardship, and face the threat from “the other woman” and “the other man.” The book takes the case of Sita as main point of reference, but contrasts with comparable episodes from the stories of Radha or Krishna's other consorts. The goddess as role model for the woman in love is just as relevant today as in the past, as is evident from the popularity of the televised mythological series Ramayan and Shri Krishna directed by Ramanand Sagar, and the many allusions to Sita and Radha in popular culture. The television series and popular recent and classical hit‐movies that use Sita and Radha tropes are analyzed through comparison with the ancient Sanskrit sources (Valmiki Ramayana and Bhagavata Purana) and medieval vernacular reworkings by devotional poets (Tulsidas, Surdas, Nanddas and Hariram Vyas).
Steven P. Hopkins
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195326390
- eISBN:
- 9780199870455
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195326390.003.0001
- Subject:
- Religion, Hinduism
A thematic introduction to the life and work of Venkatesha (Vedantadesika), with a focus on Venkatesha's sacred biographies and poetry in Sanskrit, Tamil, and Maharashtri Prakrit connected to the ...
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A thematic introduction to the life and work of Venkatesha (Vedantadesika), with a focus on Venkatesha's sacred biographies and poetry in Sanskrit, Tamil, and Maharashtri Prakrit connected to the Devanayaka Swami temple in Tiruvahindrapuram, Tamil Nadu. Includes a detailed historical introduction to South Indian bhakti literatures that shape Venkatesha's devotional poetics and Srivaisnava sectarian identity in the “age of the Acaryas” after the twelfth century C.E. Introduction also includes a discussion of the sources of Venkatesha's texts, his rootedness ion the cosmopolitan city of Kanchipuram, the thematic structure of the book and the importance of liturgical worship (darsana and puja), the themes of asymmetry and intimacy, and the “telescoping” form of the poems, to Venkatesha's bhakti poetics. Introduction concludes with a detailed section on translation, in theory and practice, pertinent to the author's goal of translating these medieval South Indian poems into contemporary American English verse.Less
A thematic introduction to the life and work of Venkatesha (Vedantadesika), with a focus on Venkatesha's sacred biographies and poetry in Sanskrit, Tamil, and Maharashtri Prakrit connected to the Devanayaka Swami temple in Tiruvahindrapuram, Tamil Nadu. Includes a detailed historical introduction to South Indian bhakti literatures that shape Venkatesha's devotional poetics and Srivaisnava sectarian identity in the “age of the Acaryas” after the twelfth century C.E. Introduction also includes a discussion of the sources of Venkatesha's texts, his rootedness ion the cosmopolitan city of Kanchipuram, the thematic structure of the book and the importance of liturgical worship (darsana and puja), the themes of asymmetry and intimacy, and the “telescoping” form of the poems, to Venkatesha's bhakti poetics. Introduction concludes with a detailed section on translation, in theory and practice, pertinent to the author's goal of translating these medieval South Indian poems into contemporary American English verse.
Steven P. Hopkins
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195326390
- eISBN:
- 9780199870455
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195326390.003.0006
- Subject:
- Religion, Hinduism
A full translation of Venkatesha's Sanskrit stotra in praise of Vishnu Devanayaka as Krishna, the Gopalavimshati, with detailed thematic afterword and notes. The afterword situates Venkatesha's ...
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A full translation of Venkatesha's Sanskrit stotra in praise of Vishnu Devanayaka as Krishna, the Gopalavimshati, with detailed thematic afterword and notes. The afterword situates Venkatesha's Sanskrit praise‐poem to Krishna in the broader history of Vishnu/Krishna devotion in Tamil South India, where Krishna as such rarely stands alone as an object of praise. In the poetry of the Alvars and Acaryas, particularly in the poems of Antal, there are several sometimes quite vivid references to Krishna, as god‐child and as god‐lover, but always within the larger context of Vishnu and his ten incarnations (avataras). Venkatesha, however, in the Gopalavimshati and in his mahakavyam, the Yadhavabhyudayam, has written quite concretely about Krishna, as Gopala, the Cowherder god loved by the gopis, the cowherd girls; as the prankster child‐god, the Butter‐Thief; as divine Lover, the god of love and the god in love (kami); and also, as the inconceivable godhead, Brahman itself, the ground of being, formless and in essence unknowable, that takes the form of a playful, vulnerable human being. This chapter revisits themes of ecstatic beholding of the body of god, the devotional relish of the big in the little, and passionate religious love (bhakti and kama).Less
A full translation of Venkatesha's Sanskrit stotra in praise of Vishnu Devanayaka as Krishna, the Gopalavimshati, with detailed thematic afterword and notes. The afterword situates Venkatesha's Sanskrit praise‐poem to Krishna in the broader history of Vishnu/Krishna devotion in Tamil South India, where Krishna as such rarely stands alone as an object of praise. In the poetry of the Alvars and Acaryas, particularly in the poems of Antal, there are several sometimes quite vivid references to Krishna, as god‐child and as god‐lover, but always within the larger context of Vishnu and his ten incarnations (avataras). Venkatesha, however, in the Gopalavimshati and in his mahakavyam, the Yadhavabhyudayam, has written quite concretely about Krishna, as Gopala, the Cowherder god loved by the gopis, the cowherd girls; as the prankster child‐god, the Butter‐Thief; as divine Lover, the god of love and the god in love (kami); and also, as the inconceivable godhead, Brahman itself, the ground of being, formless and in essence unknowable, that takes the form of a playful, vulnerable human being. This chapter revisits themes of ecstatic beholding of the body of god, the devotional relish of the big in the little, and passionate religious love (bhakti and kama).
Andy Rotman
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195366150
- eISBN:
- 9780199867882
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195366150.003.0003
- Subject:
- Religion, Buddhism
Chapter 2 explores the contrast between śraddhā and bhakti. While bhakti is portrayed in the Divyāvadāna as a false confidence in divine forces, śraddhā is represented as a mental state that arises ...
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Chapter 2 explores the contrast between śraddhā and bhakti. While bhakti is portrayed in the Divyāvadāna as a false confidence in divine forces, śraddhā is represented as a mental state that arises with regard to trustworthy individuals and with regard to certain “indirect objects” whose truth is professed by those trustworthy individuals. The practice of śraddhā begins with a visual confirmation of the truth of certain objects and phenomena, and it culminates in the making of offerings. This connection between seeing and giving, with śraddhā as the mediator, results in an epistemological and ethical formulation that engages the problem of karmic materialism. The chapter then discusses the idea of a gold standard of the karmic system, a method of conversion between merit and money, and what it means for the Buddhist believer.Less
Chapter 2 explores the contrast between śraddhā and bhakti. While bhakti is portrayed in the Divyāvadāna as a false confidence in divine forces, śraddhā is represented as a mental state that arises with regard to trustworthy individuals and with regard to certain “indirect objects” whose truth is professed by those trustworthy individuals. The practice of śraddhā begins with a visual confirmation of the truth of certain objects and phenomena, and it culminates in the making of offerings. This connection between seeing and giving, with śraddhā as the mediator, results in an epistemological and ethical formulation that engages the problem of karmic materialism. The chapter then discusses the idea of a gold standard of the karmic system, a method of conversion between merit and money, and what it means for the Buddhist believer.
Ariel Glucklich
- Published in print:
- 2007
- Published Online:
- May 2008
- ISBN:
- 9780195314052
- eISBN:
- 9780199871766
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195314052.003.0007
- Subject:
- Religion, Hinduism
This chapter looks at the city of Mathura, which lies on the Yamuna, during the period between the Mauryan and Gupta empires. Dominated by the Kushana ruler Kanishka, this period saw the rise of ...
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This chapter looks at the city of Mathura, which lies on the Yamuna, during the period between the Mauryan and Gupta empires. Dominated by the Kushana ruler Kanishka, this period saw the rise of devotional religion focused on Krishna. The religious texts of the period achieved a sophisticated cultural synthesis, best exemplified in the Bhagavad Gita and Manu Smriti.Less
This chapter looks at the city of Mathura, which lies on the Yamuna, during the period between the Mauryan and Gupta empires. Dominated by the Kushana ruler Kanishka, this period saw the rise of devotional religion focused on Krishna. The religious texts of the period achieved a sophisticated cultural synthesis, best exemplified in the Bhagavad Gita and Manu Smriti.
Tony K. Stewart
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195392722
- eISBN:
- 9780199777327
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195392722.003.0006
- Subject:
- Religion, Hinduism
The Caitanya caritāmṛta opened with the doctrine of the pañca tattva, the theological basis for Caitanya’s descent with his retinue, dhāma, whose individuals were named by the hundreds. To articulate ...
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The Caitanya caritāmṛta opened with the doctrine of the pañca tattva, the theological basis for Caitanya’s descent with his retinue, dhāma, whose individuals were named by the hundreds. To articulate a unified Gauḍīya Vaiṣṇava community, Kṛṣṇadāsa adopted the metaphor of the tree of bhakti: Caitanya’s gurus the roots, Caitanya the trunk, and four key branches, locating every devotee in Bengal, Orissa, and Vraja. By highlighting prior works, the Caitanya caritāmṛta functioned as commentary on tradition. Kṛṣṇadāsa’s pervasive rhetoric of humility leaves the impression of reportage; yet he proffered privileged readings, inserted theological arguments in Caitanya’s mouth, and expanded stories with previously unknown information. His seemingly passing praise of select devotees and texts impels the reader to never-explicitly-stated conclusions, a technique of indirect assertion by analogy. The resulting acts of inclusion and exclusion gently guide the reader to sanctioned readings, the founding canon. These strategies together constituted a grammar of tradition.Less
The Caitanya caritāmṛta opened with the doctrine of the pañca tattva, the theological basis for Caitanya’s descent with his retinue, dhāma, whose individuals were named by the hundreds. To articulate a unified Gauḍīya Vaiṣṇava community, Kṛṣṇadāsa adopted the metaphor of the tree of bhakti: Caitanya’s gurus the roots, Caitanya the trunk, and four key branches, locating every devotee in Bengal, Orissa, and Vraja. By highlighting prior works, the Caitanya caritāmṛta functioned as commentary on tradition. Kṛṣṇadāsa’s pervasive rhetoric of humility leaves the impression of reportage; yet he proffered privileged readings, inserted theological arguments in Caitanya’s mouth, and expanded stories with previously unknown information. His seemingly passing praise of select devotees and texts impels the reader to never-explicitly-stated conclusions, a technique of indirect assertion by analogy. The resulting acts of inclusion and exclusion gently guide the reader to sanctioned readings, the founding canon. These strategies together constituted a grammar of tradition.
Heidi R. M. Pauwels
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195369908
- eISBN:
- 9780199871322
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195369908.003.0001
- Subject:
- Religion, Hinduism
The introduction sets up the basic question of the book: when are goddesses as role models potentially empowering or oppressive for women? It situates this question within contemporary feminist ...
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The introduction sets up the basic question of the book: when are goddesses as role models potentially empowering or oppressive for women? It situates this question within contemporary feminist debates. It contrasts the role models of Sita and Radha and counters a monolithic understanding of these goddesses, arguing for a historically nuanced study of how their stories change over time as told in classical Sanskrit sources, the bhakti or devotional tradition, and the popular culture frameworks of television series and movies. Three hypotheses will be tested. First, are bhakti texts in privileging love above duty and celebrating women's subjectivity liberating for women? Second, does the modernity of the medium of television and film result in a more progressive view? Finally, how is the increasing influence of Hindutva in the public sphere reflected on screen? The introduction establishes the methodology of “siting” Sita and Radha, introduces the sources used and outlines the overall organization.Less
The introduction sets up the basic question of the book: when are goddesses as role models potentially empowering or oppressive for women? It situates this question within contemporary feminist debates. It contrasts the role models of Sita and Radha and counters a monolithic understanding of these goddesses, arguing for a historically nuanced study of how their stories change over time as told in classical Sanskrit sources, the bhakti or devotional tradition, and the popular culture frameworks of television series and movies. Three hypotheses will be tested. First, are bhakti texts in privileging love above duty and celebrating women's subjectivity liberating for women? Second, does the modernity of the medium of television and film result in a more progressive view? Finally, how is the increasing influence of Hindutva in the public sphere reflected on screen? The introduction establishes the methodology of “siting” Sita and Radha, introduces the sources used and outlines the overall organization.
Christian Lee Novetzke
- Published in print:
- 2016
- Published Online:
- September 2017
- ISBN:
- 9780231175807
- eISBN:
- 9780231542418
- Item type:
- book
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231175807.001.0001
- Subject:
- Religion, Hinduism
In thirteenth-century Maharashtra, a new vernacular literature emerged to challenge the hegemony of Sanskrit, a language largely restricted to men of high caste. In a vivid and accessible idiom, this ...
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In thirteenth-century Maharashtra, a new vernacular literature emerged to challenge the hegemony of Sanskrit, a language largely restricted to men of high caste. In a vivid and accessible idiom, this new Marathi literature inaugurated a public debate over the ethics of social difference grounded in the idiom of everyday life. The arguments of vernacular intellectuals pushed the question of social inclusion into ever-wider social realms, spearheading the development of a nascent premodern public sphere that valorized the quotidian world in sociopolitical terms. The Quotidian Revolution examines this pivotal moment of vernacularization in Indian literature, religion, and public life by investigating courtly donative Marathi inscriptions alongside the first extant texts of Marathi literature: the Līlācaritra (1278) and the Jñāneśvarī (1290). Novetzke revisits the influence of Chakradhar (c. 1194), the founder of the Mahanubhav religion, and Jnandev (c. 1271), who became a major figure of the Varkari religion, to observe how these avant-garde and worldly elites pursued a radical intervention into the social questions and ethics of the age. Drawing on political anthropology and contemporary theories of social justice, religion, and the public sphere, The Quotidian Revolution explores the specific circumstances of this new discourse oriented around everyday life and its lasting legacy: widening the space of public debate in a way that presages key aspects of Indian modernity and demLess
In thirteenth-century Maharashtra, a new vernacular literature emerged to challenge the hegemony of Sanskrit, a language largely restricted to men of high caste. In a vivid and accessible idiom, this new Marathi literature inaugurated a public debate over the ethics of social difference grounded in the idiom of everyday life. The arguments of vernacular intellectuals pushed the question of social inclusion into ever-wider social realms, spearheading the development of a nascent premodern public sphere that valorized the quotidian world in sociopolitical terms. The Quotidian Revolution examines this pivotal moment of vernacularization in Indian literature, religion, and public life by investigating courtly donative Marathi inscriptions alongside the first extant texts of Marathi literature: the Līlācaritra (1278) and the Jñāneśvarī (1290). Novetzke revisits the influence of Chakradhar (c. 1194), the founder of the Mahanubhav religion, and Jnandev (c. 1271), who became a major figure of the Varkari religion, to observe how these avant-garde and worldly elites pursued a radical intervention into the social questions and ethics of the age. Drawing on political anthropology and contemporary theories of social justice, religion, and the public sphere, The Quotidian Revolution explores the specific circumstances of this new discourse oriented around everyday life and its lasting legacy: widening the space of public debate in a way that presages key aspects of Indian modernity and dem
