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Books on the topic 'Bhakti traditions'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Charlotte, Vaudeville, Eck Diana L, and Mallison Franc̜oise, eds. Devotion divine: Bhakti traditions from the regions of India : studies in honour of Charlotte Vaudeville. E. Forsten, 1991.

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2

Daya, Krishna, Lāṭha Mukunda, Krishna Francine E, Indian Council of Philosophical Research., and Seminar on the Intellectual Dimensions of Bhakti Tradition in India (1988 : Sri Caitanya Prema Sansthan), eds. Bhakti, a contemporary discussion: Philosophical explorations in the Indian Bhakti tradition. Indian Council of Philosophical Research, 2000.

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3

Seminar on Bhakti Literature and Social Reform (2013 Kakatiya University). Bhakti movement and literature: Re-forming a tradition. Rawat Publications, 2016.

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4

Indian Institute of Advanced Study, ed. Devotion in Indian tradition. Indian Institute of Advanced Study, 2017.

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5

author, Parthiban R. K., and Kalidos, R. (Raju), 1947- author, eds. Samāpti-suprabhātam: Reflections on South Indian bhakti tradition in literature and art. Sharada Publishing House, 2017.

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6

Eck, Diana L. Devotion Devine: Bhakti Traditions from the Regions of India : Studies in Honour of Charlotte Vaudeville (Groningen Oriental Studies). John Benjamins Pub Co, 1991.

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7

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

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8

Yadlapati, Madhuri M. Faith and Transcendence in Hindu Traditions. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037948.003.0005.

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This chapter explores several notes of ambiguity or self-correction in Hindu faith: the relationship between mystical certitude and discursive doubt in the Upanishads; bhakti (devotional faith) and the limitations of dharma in the epics; the questioning of assumptions about reality spurred by the doctrine of maya; and the paradoxical character of Hindu theism as reflected in the figure of Shiva. This fourfold examination illustrates ambiguities in a few of the very different strands of Hindu thought and practice. Behind all four thematic strands is a sense that beyond the worldly values of dha

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9

Ferrari, Fabrizio, and Thomas Dähnhardt, eds. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions. Equinox Publishing, 2016. http://dx.doi.org/10.1558/isbn.9781781791196.

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Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentien

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10

McDaniel, June. Hinduism. Edited by 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

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11

Hernández, Gloria Maité. Savoring God. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190907365.001.0001.

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This book compares two mystical works central to the Christian Discalced Carmelite and the Hindu Bhakti traditions: the sixteenth-century Spanish Cántico espiritual (Spiritual Canticle), by John of the Cross, and the Sanskrit Rāsa Līlā, originated in the oral tradition. These texts are examined alongside theological commentaries: for the Cántico, the Comentarios written by John of the Cross on his own poem; for Rāsa Līlā, the foundational commentary by Srīdhara Swāmi along with commentaries by the sixteenth-century theologian Jīva Goswāmī, from the Gauḍīya Vaiṣṇava school, and other Gauḍīya th

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12

Hale, Christopher Dicran. Are Western Christian Bhajans “Reverse” Mission Music? Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.10.

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This chapter contrasts the contextualization of the Hindu bhajan in Christian churches in North India with its recontextualization as a medium of worship in North America. The author discusses his engagement with “Yeshu bhakti,” a North Indian Hindu modality of devotion (bhakti) focused on Jesus Christ (Yeshu) as the “God of choice.” The band Aradhna, composed of the children of missionaries to India and Nepal, draws on its members’ multiple musical backgrounds to present a “third” religious domain, derived from Hinduism and Christianity. The chapter shows how Aradhna’s music tries to draw tog

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13

Venkatkrishnan, Anand. Love in the Time of Scholarship. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197776636.001.0001.

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Abstract Where is the life in scholarly life? Is it possible to find life in academic writing, so otherwise abstracted from everyday life? How might religion bridge that gap? This book explores these questions in the intellectual history of a popular Hindu scripture, the Bhāgavata Purāṇa, between the fourteenth and eighteenth centuries. It shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, or love for God, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social comment

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14

Hayes, Glen Alexander. The Guru’s Tongue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190636647.003.0008.

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This essay explores the nature of religious language and uses of conceptual metaphors in an important branch of medieval Bengali Hinduism known as the Vaiṣṇava Sahajiyā traditions which practiced a form of esoteric tantric yoga involving a series of external rituals, internalized visualizations, a special mystical language, and a rejection of the norms of Hindu caste and ritual purity. Developing after the time of the great Bengali devotional leader Kṛṣṇa Caitanya, they also incorporated emotional and devotional practices known as bhakti (“devotion”) which enriched their religious practices, l

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15

Ben-Herut, Gil. The Poetics of Bhakti. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878849.003.0002.

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The first chapter of this book focuses on the way the tradition commemorates the Ragaḷegaḷu and its author, the unique poetics that govern the text, and the relation between the text’s form and its generation of meaning for its intended audiences. The chapter begins with an overview of the commemorative tradition pertaining to Harihara, author of the Ragaḷegaḷu. Then, through examination of some of the work’s textual particularities, it underscores Harihara’s contribution to Kannada literature in his Ragaḷegaḷu through the introduction of a new and simplified mode of literary expression (in te

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16

Flood, Gavin, ed. The Oxford History of Hinduism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198733508.001.0001.

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This history of Hindu religious practices examines traditions of asceticism, yoga, and devotion (bhakti), including dance and music, developed in Hinduism over a long period of time, placing the theme of practice within a broader trajectory of cultural history. Some of these practices, notably those denoted by the term yoga, are orientated towards salvation from the cycle of reincarnation and go back several thousand years, borne witness to in ancient texts called Upaniṣads, as well as in other traditions, notably early Buddhism and Jainism. Practices of meditation are also linked to asceticis

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17

Bangha, Imre, and Danuta Stasik, eds. Literary Cultures in Early Modern North India. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780192889348.001.0001.

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Abstract Literary Cultures in Early Modern North India: Current Research grows out of over a 40-year tradition of the triennial International Conferences on Early Modern Literatures in North India (ICEMLNI), initiated to share ‘Bhakti in current research’. This volume brings together a selection of contributions from some of the leading scholars as well as emerging researchers in the field, originally presented at the 13th ICEMLNI (University of Warsaw, 18–22 July 2018). ICEMLNI have become an established forum for scholars working on literary cultures of the early modernity, conceived broadly

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18

Bhakti tradition of Vaiṣṇava Āḷvārs and theology of religions. Punthi Pustak, 2006.

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19

Ben-Herut, Gil. A Bhakti Guide for the Perplexed Brahmin. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878849.003.0005.

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The fourth chapter addresses Brahminism. Against contemporary understandings of Brahminism as completely antagonistic to (and antagonized by) Vīraśaivas, I read the relevant stories in the Ragaḷegaḷu as accommodating Brahmins who are also avid devotees of Śiva. In my approach I use a basic distinction between “Brahminness”—a birth-given condition that allows for the ceding of some Brahminical practices for maintaining devotional values when a social context generates conflict—and “Brahminism,” which stands for the set of traditional and orthodox Brahminical values of social difference and sepa

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20

Martin, Nancy M., and Joseph Runzo. Love. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0018.

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Love lies at the heart of the religious life, as a principle mode of relationship between the human and the transcendent, as a guiding motivation for the moral life, and, for many, as a defining attribute of the transcendent. Among all the emotions, love is the most transformative. Yet the transformative power of love can be highly disruptive, contravening the careful conceptual apparatus of religion, undermining institutional religious authority, and upsetting social expectations and hierarchies. And if the power of the emotion of love is not harnessed for self-transformation, then rather tha

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21

Bhatia, Varuni. Unforgetting Chaitanya. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190686246.001.0001.

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What role do premodern religious traditions play in the formation of modern secular identities? What relationship exists between regional devotional cultures, key bhakti figures, and anticolonial nationalism in South Asia? What are some of the multiple sites of forgetting and unforgetting that determine how we receive iconic historical figures in the present? Unforgetting Chaitanya addresses these questions by examining late nineteenth-century transformations of Vaishnavism in Bengal—a religious tradition emanating from the figure of Krishna Chaitanya (1486–1533), and articulated in this regio

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22

Lele, J. Tradition and Modernity in Bhakti Movements (International Studies in Sociology and Social Anthropology). Brill Academic Pub, 1997.

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23

Text and Tradition in Early Modern North India. Oxford University Press India, 2018.

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24

Singing the praises divine: Music in the Hindu tradition. A.P.H. Pub. Corp., 2000.

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25

Chandra, R. Sant Ravidas and his Contemporaries ; A Rich Tradition of Shudra Saint-Poet of Bhakti Cult. Shree Publishers & Distributors, 2004.

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26

State Pluralism And The Indian Historical Tradition. Oxford University Press, 2009.

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27

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 f

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28

Mathai, Varghese. Mahakavi K. V. Simon. Bloomsbury Publishing Inc, 2023. http://dx.doi.org/10.5040/9781501388521.

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The first English study of poet K. V. Simon (1883-1944), with sample translations, including of his 12,000-line epic Vedaviharam, and a critical biography. Opening with the story of South Indian poet laureate (or mahakavi) K. V. Simon’s heroic life, this book escorts its global reader through the legendary Malabar Coast, transiting into the densely rich Simon verse in translation, and closing with a comparative reading of a rewarding range of texts from Simon and Milton. When Simon's epic Vedaviharam, a verse rendition of The Book of Genesis, appeared in the Malayalam language in 1931, The Gua

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29

Seeing Krishna in America: The Hindu Bhakti tradition of Vallabhacharya in India and its movement to the West. McFarland & Company, Inc., Publishers, 2014.

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30

Ben-Herut, Gil. 'Siva's Saints. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878849.001.0001.

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The Vīraśaiva tradition, which developed over the last eight centuries in the Kannada-speaking region of the Deccan plateau in India, holds a unique place in Hindu society. Its members do not adhere to the hierarchical structures of Brahminical-centered society, and they practice a distinct set of rituals, such as carrying a personal liṅga on their body and worshiping it individually (as well as in groups). The roots of the tradition are linked to a revolutionary community of devotees of the Hindu god Śiva from the twelfth century, headed by the saintly figures Basavaṇṇa, Allama Prabhu, and Ma

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31

State, pluralism, and the Indian historical tradition. Oxford University Press, 2008.

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32

Samanta, Suchitra. Kali in Bengali Lives. Lexington Books, 2021. https://doi.org/10.5040/9781666994612.

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In Kali in Bengali Lives, Suchitra Samanta examines Bengalis’ personal narratives of Kali devotion in the Bhakti tradition. These personal experiences, including miraculous encounters, reflect on broader understandings of divine power. Where the revelatory experience has long been validated in Indian epistemology, the devotees’ own interpretive framework provides continuity within a paradigm of devotion and of the miraculous experience as intuitive insight (anubhuti) into a larger truth. Through these unique insights, the miraculous experience is felt in its emotional power, remembered, and re

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33

Coleman, Tracy. Rādhā. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198767022.003.0007.

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Although Sītā and Rādhā might seem to represent the ideal woman as pativratā and her adulterous antithesis respectively, this essay initially argues that both paradigmatic figures reflect the same underlying androcentric ideology that values women who selflessly sacrifice their lives for men and thus represent idealized models of feminine devotion (bhakti), submission, and suffering, especially in situations of viraha, separation from their beloveds. Privileging the twelfth-century Gītagovinda, however, and its vision of Kṛṣṇa’s passionate love for Rādhā, this chapter argues that the poet Jaya

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34

Austin, Christopher R. Pradyumna. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190054113.001.0001.

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This monograph provides the first full-scale English language study of Pradyumna, the son of the Hindu god Kṛṣṇa. Often represented as a young man in mid-adolescence, Pradyumna is both a handsome double of his demon-slaying father and the rebirth of Kāmadeva, the God of Love. Sanskrit epic, purāṇic, and kāvya narratives of the 300–1300 CE period celebrate Pradyumna’s sexual potency, mastery of illusory subterfuges, and military prowess in supporting the work of his avatāra father. These materials reflect chiefly the values of an evolving Brahminical and Vaiṣṇava tradition deeply invested in th

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35

Talbot, Ian, and Tahir Kamran. Poets, Wrestlers and Cricketers. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190642938.003.0005.

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Chapter four discusses the impact of colonial rule on traditional cultural and sporting pastimes and the new activities that emerged, most notably cricket. There are three case studies of mushairas (poetic contests), wrestling and cricket. The chapter reveals how their key participants in Lahore were able to perform on a wider stage because of the communications revolution. Nonetheless, they remained rooted in the mohallas and local institutions of the city. Lahore’s mushairas of the 1870s which received contributions from Muhammad Hussain Azad and Altaf Hussain Hali are seen as possessing an

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36

Sharma, Mukul. Dalit Memories and Water Rights. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477562.003.0004.

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Water is a deeply contentious issue, intersecting with caste, class, and gender in India in multifaceted ways, and producing complex cultural meanings and social hierarchies. Culturally, politically and economically, it has been a source of power. It has been controlled by the powerful, and used as a means to exert control over others. It has been a traditional medium for exclusion of Dalits in overt and covert ways: denying Dalits the right over, and access to, water; asserting monopoly of upper-castes over water bodies, including rivers, wells, tanks and taps; constructing casteist water tex

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