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Journal articles on the topic 'Bhakti traditions'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Md., Jawaid Akhtar. "COMMON ELEMENTS OF SUFI- BHAKTI TRADITIONS." International Journal of Education &Applied Sciences Research 2, no. 3 (2015): 30–39. https://doi.org/10.5281/zenodo.10687280.

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<strong>Abstract</strong> <em>Religion plays significant role in shaping human relationships which in turns helps in strengthening social bodings and setting up an environment of peaceful coexistence. There is no doubt that each religion of the world preaches peace and love and if interpreted in their true spirits would always help in resolving various social conflicts in the world. When we analyze the socio religious movements of India, two of them; the Sufi and the Bhakti movements, have played quite a significant role in setting up socio-religious harmony in our country. This does not mean

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2

Gaeffke, Peter. "Karma in North Indian Bhakti Traditions." Journal of the American Oriental Society 105, no. 2 (1985): 265. http://dx.doi.org/10.2307/601706.

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Gopani, Chandraiah. "Democratizing Spiritual Sphere: Radical Bhakti Traditions in the Telugu-Speaking Region in India." CASTE / A Global Journal on Social Exclusion 4, no. 2 (2023): 319–35. http://dx.doi.org/10.26812/caste.v4i2.680.

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The modern anti-caste consciousness has deep roots in medieval bhakti traditions in India. The Bhakti saints like Basavanna, Kabir, Ravidas, Vemana, and Pothuluri Veerabrahmam have contributed towards democratizing the spiritual sphere. The radical bhakti traditions shaped new value systems, cultural practices, language, and other art forms and proposed a new egalitarian society. The tendency of locating subaltern saints within the spiritual domain does not capture the radical visions of an egalitarian society which are articulated in their songs, poems, thoughts, and practice. This article is

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M.G., Indian Institute of Technology, Kharagpur, India, Hari, and H. S. ,. Komalesha, Indian Institute of Technology, Kharagpur, India. "Sacred without God: <i>Bhakti</i> in the Poetry of Arun Kolatkar." Asiatic: IIUM Journal of English Language and Literature 8, no. 2 (2014): 149–63. http://dx.doi.org/10.31436/asiatic.v8i2.494.

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Of all literary traditions that have silhouetted the contours of modern Indian Poetry, the tradition of Bhakti poetry stands out pre-eminently from the rest; it provides a creative template out of which modern Indian English Poetry stems forth. In fact, the subversive poetics of the saint poets that characterises Bhakti poetry becomes a ready tool in the hands of many anti-establishment movements of contemporary Indian literature to critique the established hegemonic structures of the society that prevent a free play of creativity. It is in this context that we can locate the significance of A

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Rajpurohit, Dalpat S. "Sulh-i kull to Vedānta: The Dādū Panth and the Mughal-Rajput imperial paradigm." Modern Asian Studies 56, no. 3 (2022): 924–58. http://dx.doi.org/10.1017/s0026749x21000457.

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AbstractCentred on the ‘devotion to the ineffable divine’ (nirguṇ bhakti), the sectarian community known as the Dādū Panth (lit. ‘Dādū's path) had a class of sant-intellectuals who conceived their tradition on high literary and philosophical grounds. Succeeding on the local level, but aspiring to imperial ties, the intellectuals of the Dādū Panth not only built their community identity in relation to the Mughal-Rajput imperial milieu but also to the overlapping ideals of emerging sulh-i kull (universal peace) and Vedānta paradigms. Such expertise on the part of the Dādū Panthīs made their ties

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Ratti, Manav. "Precarious joy: Meena Alexander, postsecularism, and bhakti poetry." Literature & Theology 38, no. 2 (2024): 181–89. https://doi.org/10.1093/litthe/frae029.

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ABSTRACT This article compares the poetry of Meena Alexander with India’s traditions of bhakti poetry and reads it through a critical lens of postcolonial postsecularism. The devotional and egalitarian strands of bhakti poetry inform Alexander’s questioning of the hierarchies and taxonomies of gender, race, and religion. In turn, bhakti brought Alexander faith and helped her understand her life’s precarities, ones grounded in both worldly and spiritual struggle. A framework of postcolonial postsecularism addresses the aspects of religion and secularism that appealed to Alexander. These aspects

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DeNapoli, Antoinette. "Earning God through the “One-Hundred Rupee Note”: Nirguṇa Bhakti and Religious Experience among Hindu Renouncers in North India". Religions 9, № 12 (2018): 408. http://dx.doi.org/10.3390/rel9120408.

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This article examines the everyday religious phenomenon of nirguṇa bhakti as it is experienced by Hindu renouncers (sādhus) in North India. As an Indian language concept, nirguṇa bhakti characterizes a type of devotion (bhakti) that is expressed in relation to a divinity who is said to be without (nir) the worldly characteristics and attributes of sex and gender, name and form, race and ethnicity, class and caste. Although bhakti requires a relationship between the devotee and the deity, the nirguṇa kind transcends the boundaries of relational experience, dissolving concepts of “self” and “oth

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Anil, Kumar1 Rajveer Kaur2 Vaibhav Kumar Upadhayay3 Raghav Dixit4 Sanjeev Kumar5 Sharang Bali6 Boni Santosh Kumar7 Konda V. V. S. Krishna8 Uriti Sri Venkatesh*9. "Exploring The Role of Bhakti and Pooja Practices in Enhancing Mental, Physical, And Spiritual Health Well-Being." International Journal of Pharmaceutical Sciences 3, no. 1 (2025): 295–309. https://doi.org/10.5281/zenodo.14604928.

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Background: Bhakti (devotion) and Pooja (ritual worship) are integral practices in Indian spiritual traditions, offering significant contributions to mental, physical, and spiritual well-being. Despite their cultural roots, these practices possess universal principles that align with contemporary global well-being paradigms. Objective: This review systematically explores the role of Bhakti and Pooja in enhancing holistic well-being, examining their impact on emotional resilience, physiological health, and spiritual growth. The paper also investigates their potential integration into modern wel

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Dr. Anupama D. Mujumdar. "Religious Philosophy of Guru Nanak: Literary Speculation." Creative Launcher 6, no. 4 (2021): 69–74. http://dx.doi.org/10.53032/tcl.2021.6.4.11.

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India has been a land of diverse culture and traditions. When we say culture it includes many things like language, social customs, food habits, religion and so on. Of this religion seems to be the most influential factor in the life of an individual. It is something which lends meaning and purpose to our life. It is that which binds human beings to the Divine. And this bond can be established through the practise of Bhakti. The concept of Bhakti is an old one. It emphasises devotion to the personal God. Bhakti movement is an important development in the cultural history of India which origina

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Cana Artha, I. Made, and Ni Rai Vivien Pitriani. "The Existence of Hyang Waringin Temple in Kubu Customary Village." International Journal of Multidisciplinary Sciences 2, no. 3 (2024): 298–309. http://dx.doi.org/10.37329/ijms.v2i3.2302.

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A harmonious relationship with God can be realized by thanking, devotion (Bhakti), and belief (Sraddha). Human devotion to God is realized by building a sacred building or temple. There are several temples with unique and high religious values in Bali, especially Hyang Waringin Temple. This temple is located in Kubu Pakraman Village, Bangli District, Bangli Regency. The existence of this temple is unique, which has unique traditions, such as the Ngusabha ceremony during Sasih Kaenem, Nimbang Sanganan Kukus Injin tradition, and the implementation Yadnya tradition held at Hyang Waringin temple l

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Banerjee, Archi, Medha Basu, Shankha Sanyal, and Priyadarshi Patnaik. "Towards the origin of devotion and happiness: An acoustical and neuro-cognitive exploration of Indian spiritual music." Journal of the Acoustical Society of America 154, no. 4_supplement (2023): A241. http://dx.doi.org/10.1121/10.0023415.

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Since the age of the Vedas, devotion has remained a key component of Indian music through centuries of changes and foreign influences. The brightest example of this is the Bhakti tradition, a pan-Indian movement (7th-15th Century CE), which integrated poetry and music in the transmission of spiritual and social goals. Devotees often report perception of emotions like devotion, happiness, awe while listening to spiritual music of their own religion and culture. This paper aims to study the acoustical and neuro-cognitive correlates of these emotions for two Indian spiritual music traditions – (a

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Salman Faris TC. "Impact of Bhakti and Sufi Mysticism on Social Harmony: Understanding Mystical Experiences and Practices." Maklumat: Journal of Da'wah and Islamic Studies 2, no. 4 (2024): 246–55. https://doi.org/10.61166/maklumat.v2i4.40.

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This research article offers a comparative analysis of the Bhakti Movement in Hinduism and Sufi Mysticism in Islam, two profound spiritual movements that emerged in India and the Islamic world, respectively. Through an exploration of their historical backgrounds, philosophical foundations, practices, and impacts on society, this study aims to shed light on the similarities and differences between these influential religious movements. The research delves into the ways in which both the Bhakti Movement and Sufi Mysticism have fostered devotion, inclusivity, and a profound connection to the divi

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Salman Faris TC. "Impact of Bhakti and Sufi Mysticism on Social Harmony: Understanding Mystical Experiences and Practices." LECTURES: Journal of Islamic and Education Studies 3, no. 4 (2024): 351–60. https://doi.org/10.58355/lectures.v3i4.123.

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This research article offers a comparative analysis of the Bhakti Movement in Hinduism and Sufi Mysticism in Islam, two profound spiritual movements that emerged in India and the Islamic world, respectively. Through an exploration of their historical backgrounds, philosophical foundations, practices, and impacts on society, this study aims to shed light on the similarities and differences between these influential religious movements. The research delves into the ways in which both the Bhakti Movement and Sufi Mysticism have fostered devotion, inclusivity, and a profound connection to the divi

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முனைவர், க. முத்துமாரியம்மாள் /. Dr. K. Muthumariammal. "பெரியபுராணத்தில் நாயன்மார்களின் பண்பாட்டு மரபுகள் / Cultural Traditions of the Nayanmars in Periyapuranam". IJTLLS 7, № 2 (2025): 144–57. https://doi.org/10.5281/zenodo.14835785.

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<em>A society is a group of people living together as a social unit. The culture followed by the people in this society for a long time becomes its tradition. Culture refers to the overall lifestyle of a particular society. All age-old cultural practices that are universally accepted can be considered common to the whole world. These practices are based on customs, beliefs, and traditions. Whether an individual likes it or not, everything passed down from generation to generation becomes the heritage of that society. While every ethnic group in the world has its traditions, the Tamils have a u

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Subramony, Ramaswami. "The Poetic Splendor of Andal: Devotion and Mysticism in Tamil Bhakti Literature." Creative Launcher 10, no. 1 (2025): 134–38. https://doi.org/10.53032/tcl.2025.10.1.14.

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This research article explores the rich poetic legacy of Andal, a revered figure in Tamil Śaivite and Vaiṣṇavite Bhakti traditions. Andal, known for her profound spiritual compositions such as Tiruppavai and Nācciyār Tirumoḻi, occupies a central position in early Tamil Bhakti literature. Her poetry resonates with themes of intense devotion and mystical union with the divine, encapsulating the essence of Bhakti philosophy. Through a comprehensive analysis of Andal’s verses, this study explores the intricate interplay of devotion, femininity, and mysticism within her literary corpus. Thematicall

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김한상. "Two forms of Bhakti in Pāli Buddhism - With Reference to Indian Religious Traditions." BUL GYO HAK YEONGU-Journal of Buddhist Studies 55, no. ll (2018): 219–46. http://dx.doi.org/10.21482/jbs.55..201806.219.

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Lorenzen, David N. "Book Review: History, Bhakti, and Public Memory: Namdev in Religious and Secular Traditions." Indian Economic & Social History Review 50, no. 3 (2013): 383–85. http://dx.doi.org/10.1177/0019464613495262.

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18

Barua, Bashabi. "The Gender Politics of Viraha:." Crossings: A Journal of English Studies 11 (September 1, 2020): 31–42. http://dx.doi.org/10.59817/cjes.v11i.44.

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Viraha in high literature is constituted on the idea of separation, or “loss,” the pining to get back to the primordial relationship with the supreme. This sacred “emotion” is operationalized through de-transcendentalization of divinity in a novel affective economy in both Bhakti and Sufi traditions. Though this new devotional sect sets forth a direct communion with the divine, the absolute other, the mainstream Bhakti traditions introduce the symbol of Radha and the High Sufi theology envisions an ideal Beauty realized in the body of the unique Woman as the medium or intermediary to the path

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Widiasa Putra, I. Wayan. "TRADISI NGEMUMU DALAM UPACARA USABHA DALEM DESA MANGGIS KECAMATAN MANGGIS KABUPATEN KARANGASEM (Perspektif Pendidikan Sosio Religius)." Jurnal Penelitian Agama Hindu 1, no. 2 (2017): 282. http://dx.doi.org/10.25078/jpah.v1i2.252.

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<p><em>Every region in Bali has a variety of traditions that have been preserved to this day. One of the traditions in Manggis Village is the tradition of ngemumu. Your ngemumu tradition is a religious activity in the form of ngemumu tradition (carry out cleansing niskala) by using fire torch. The problems in this research are: (1) The procession of ngemumu tradition in the usabha dalem ceremony of Manggis Village, Manggis Subdistrict Karangasem Regency (2) The traditional function of ngemumu in the usabha dalem ceremony of Manggis Village, Manggis Sub-district, Karangasem Regency

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Dutta, Uttaran. "Sufi and Bhakti Performers and Followers at the Margins of the Global South: Communication Strategies to Negotiate Situated Adversities." Religions 10, no. 3 (2019): 206. http://dx.doi.org/10.3390/rel10030206.

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Throughout the globe (particularly in the global South), religious orthodoxy and their discriminatory intolerances are negatively impacting religious freedom of underserved populations, particularly those who practice/follow alternate spiritual praxis, like the Sufi and Bhakti performers from rural and geographically remote spaces of South Asia. Hindu and Islamic fundamentalist discourses/doctrines are propagating their conservative religious agendas and thereby creating tensions and separatism across the subcontinent. Such religious extremism is responsible for the threatening and even murder

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Bolle, Kees W., Diana L. Eck, Françoise Mallison, and Francoise Mallison. "Devotion Divine: Bhakti Traditions from the Regions of India; Studies in Honour of Charlotte Vaudeville." Journal of the American Oriental Society 116, no. 1 (1996): 170. http://dx.doi.org/10.2307/606419.

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Pallathadka , Harikumar. "The Evolution of Bhakti Traditions Beyond Medieval India: Examining Post Colonial Adaptations of Devotional Practices." International Research Journal of Education and Technology 6, no. 11 (2024): 578–91. https://doi.org/10.70127/irjedt.vol.8.issue05.591.

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McDaniel, J. "The Role of Yoga in Some Bengali Bhakti Traditions: Shaktism, Gaudiya Vaisnavism, Baul, and Sahajiya Dharma." Journal of Hindu Studies 5, no. 1 (2012): 53–74. http://dx.doi.org/10.1093/jhs/his011.

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Holt, Amy-Ruth. "Symbols of Political Participation: Jayalalitha’s Fan Imagery in Tamil Nadu." Journal of Hindu Studies 12, no. 2 (2019): 242–69. http://dx.doi.org/10.1093/jhs/hiz014.

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Abstract Contributing to the growing literature on fandom, this study investigates the political fan imagery in Tamil Nadu of the past AIADMK chief-minister J. Jayalalitha (1948–2016) that arouse popular devotion in her followers as if she was a Hindu deity (Hills 2002; Porter 2009; Duffett 2013). During Jayalalitha’s reign, her AIADMK followers, often called bhaktas, pursued her favour by making divine-like icons of her as well as by performing extreme physical acts for her attention that may be reproduced as visual narratives in the local press. The Tamil karate star Shihan Hussaini crucifie

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Ruff, Jeffrey C. "Modern Transformations of sādhanā as Art, Study, and Awareness: Religious Experience and Hindu Tantric Practice." Religions 10, no. 4 (2019): 259. http://dx.doi.org/10.3390/rel10040259.

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“My first raising of the kuṇḍalinī was hearing Ma [her teacher] speak about art.” The experience of the awakening of śakti within practitioners in contemporary cultures occurs both in traditional religious settings and within novel circumstances. Traditional situations include direct transmission from a guru (śaktipāta), self-awakening through the practice of kuṇḍalinī-yoga or haṭhayoga, and direct acts of grace (anugraha) from the goddess or god. There are also novel expressions in hybrid religious-cultural experiences wherein artists, dancers, and musicians describe their arts explicitly in

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Disha, Disha. "From Saints to Statutes: Bhakti, Sufism and the Right to Love." Journal of Research in Humanities and Social Science 13, no. 5 (2025): 37–45. https://doi.org/10.35629/9467-13053745.

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This paper explores how the Bhakti and Sufi movements in medieval India expressed forms of love, devotion, and intimacy that challenge modern heteronormative frameworks. Through close readings of devotional poetry and hagiographies, it uncovers “queer traces” in the lives and writings of saints such as Mirabai, Akkamahadevi, Rumi, Bulleh Shah, and Shah Hussain. Using Queer Theory and Postcolonial Theory, the paper argues that expressions of gender fluidity, same-sex longing, and alternative kinships were not only present but often celebrated within these spiritual traditions. Concepts like aff

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Disha, Disha. "From Saints to Statutes: Bhakti, Sufism and the Right to Love." Journal of Research in Humanities and Social Science 13, no. 5 (2025): 63–71. https://doi.org/10.35629/9467-13056371.

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This paper explores how the Bhakti and Sufi movements in medieval India expressed forms of love, devotion, and intimacy that challenge modern heteronormative frameworks. Through close readings of devotional poetry and hagiographies, it uncovers “queer traces” in the lives and writings of saints such as Mirabai, Akkamahadevi, Rumi, Bulleh Shah, and Shah Hussain. Using Queer Theory and Postcolonial Theory, the paper argues that expressions of gender fluidity, same-sex longing, and alternative kinships were not only present but often celebrated within these spiritual traditions. Concepts like aff

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Llewellyn, J. "Saints, Hagiographers, and Religious Experience: The Case of Tukaram and Mahipati." Religions 10, no. 2 (2019): 110. http://dx.doi.org/10.3390/rel10020110.

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One of the most important developments in Hinduism in the Common Era has been the rise of devotionalism or bhakti. Though theologians and others have contributed to this development, the primary motive force behind it has been poets, who have composed songs celebrating their love for God, and sometimes lamenting their distance from Her. From early in their history, bhakti traditions have praised not only the various gods, but also the devotional poets as well. And so hagiographies have been written about the lives of those exceptional devotees. It could be argued that we find the religious exp

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Ajay Kumar Shukla and Ashwani Kumar. "Sant Kabir, Tulsi, and Krishna: A Comparative Study of the Doctrine of Karma and Philosophy of Life." Creative Saplings 4, no. 3 (2025): 56–64. https://doi.org/10.56062/gtrs.2025.4.03.906.

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This paper is a critical analysis on the comparative study of Sant Kabir, Tulsi and lord Krishna’s doctrine of Karma and the philosophy of life. The mystic poet- Sant Kabir in his works, Goswami Tulsidas in his Ramcharitmanas, and Lord Krishna in the Bhagavad-Gita, describe their doctrine of karma and their philosophy. Obviously, all the three figures from distinct historical and philosophical traditions—Krishna representing the Vedic and Upanishadic spiritual wisdom of karma, jnana, and bhakti, Tulsidas representing his staunchest devotion to lord Ram, and Kabir representing the Bhakti and Su

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Asniah, Asniah, Sulthan Ahmad, and Dwi Wahyuni. "Evolution of Sacred Traditions: The Inclusive Transformation of the Besale Ritual among the Suku Anak Dalam, Indonesia." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 7, no. 1 (2023): 93–104. http://dx.doi.org/10.15575/rjsalb.v7i1.21851.

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This research investigates changes in the Besale ritual tradition, a ceremony aimed at cleansing the soul tainted by malevolent spirits. Initially conducted privately and exclusively for the Suku Anak Dalam, the Besale ritual has now become an open event in the Dwi Karya Bhakti Village, even accessible to the general public. This study employs a qualitative descriptive method, collecting data through observation, interviews, and documentation, and analyzing it using the Creswell model. The research findings reveal five main patterns of change in the Besale ritual tradition, involving shifts in

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Sita Ridwan, Rida. "Marriage in Hindu and Buddhist Traditions: Exploring the Differences in Concepts and Practices in Indonesia." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 4, no. 2 (2024): 91–104. https://doi.org/10.53417/sjebs.v4i2.128.

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This study explores the similarities and differences in perspectives on marriage within Hinduism and Buddhism, focusing on their spiritual concepts and social functions in the Indonesian context. Using a qualitative approach, data was collected through observations at the Vipassana Meditation Center Graha Vihara Bandung and the Wira Loka Natha Grand Temple in Cimahi, West Java, interviews with religious figures, and reviews of sacred texts and relevant literature. The findings reveal that in Hinduism, marriage is a sacred religious duty that integrates spiritual and social dimensions, where co

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Brockington, J. "How japa Changed between the Vedas and the bhakti Traditions: The Evidence of the Japakopakhyana (MBh 12.189-93)." Journal of Hindu Studies 5, no. 1 (2012): 75–91. http://dx.doi.org/10.1093/jhs/his014.

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Khutia, Gopinath. "An Overview of Indian Knowledge System in Odia Literature." Integrated Journal for Research in Arts and Humanities 4, no. 6 (2024): 14–16. http://dx.doi.org/10.55544/ijrah.4.6.3.

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The article seeks to explore Indian knowledge systems (IKS) in Odia literature which reveals a rich legacy of intellectual, cultural, and philosophical contributions. Rooted in ancient traditions, Odia literature not only preserves the wisdom of Indian knowledge systems but also showcases how regional perspectives have enriched this broader corpus. From the Vedic, Puranic, and classical Sanskrit sources to the medieval Bhakti movement and indigenous practices, Odia literature has documented, interpreted, and localized IKS, creating a unique confluence of knowledge that reflects the ethos of Od

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Wadhwaniya, Mayur. "UNVEILING INDIANNESS: EXPLORING HINDUISM THROUGH THE EYES OF POETS IN INDIAN LITERATURE." VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 2, no. 2 (2023): 69–75. http://dx.doi.org/10.47413/vidya.v2i2.201.

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In shaping the Indian identity and Indian literature Hinduism has played a central role it has been a treasure trove of diverse cultural expressions. The perceptions and interpretations of Hinduism of Indian poets offer unique understanding into the complexities and fine points of Indianness. The present study aims to explore how poets in Indian literature have presented Hinduism, suppling a deep insight of the religion's influence on the Indian psyche. The present study delves into the exploration of "Indianness" in Indian literature by the lens of Hinduism's profusive influence. Indian liter

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Zarna, Tejendrabhai Pandya, and Alpesh Upadhyay Dr. "ORIGIN AND HISTORY OF DRAMA IN INDIA." INTERNATIONAL EDUCATIONAL JOURNAL OF SCIENCE AND ENGINEERING - IEJSE 7, no. 3 (2024): 25–30. https://doi.org/10.5281/zenodo.15607522.

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This paper explores the origin, development, and contemporary significance of drama in India, tracing its evolution from ancient ritualistic performances to modern theatrical expressions. The study examines the influence of Vedic rituals, Sanskrit drama, and the Bhakti and Sufi traditions on Indian theatre, as well as the impact of colonialism, regionalism, and globalization on its growth and adaptation. Through an analysis of key historical periods, including the Classical, Medieval, Mughal, and post-Independence eras, the paper highlights the fusion of Indian and foreign influences, the emer

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Hameed, Abdullah Abdul. "Mappila literature as a paradigm for countercultures: Reading Moinkutty Vaidyar in context." Performing Islam 8, no. 1 (2019): 11–39. http://dx.doi.org/10.1386/pi_00003_1.

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Abstract Recent studies on Mappila literature revisit Mappila culture in an attempt to understand the 'Mappila Muslim' beyond earlier representations by colonial and nationalist scholarship. Mappila literature is studied as a paradigm for understanding traditions of dissent and resistance by indigenous communities in colonized contexts. This article positions Mappila poet Moinkutty Vaidyar in a lineage of Mappila writings of resistance in Arabic, Arabimalayalam and Malayalam, and studies Vaidyar's works as a continuum of Mappila counterculture while also placing him as a link between two disti

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Sreekanth. K, Sreekanth K. "Forgotten Legacies of Sramana: A Glance Through The Local History Of Kerala." International Journal of Humanities and Social Science Invention 13, no. 12 (2024): 21–27. https://doi.org/10.35629/7722-13122127.

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Sramana traditions were vibrant in the religious life of Kerala during ancient period. The reference about Buddhist viharas and mendicants were available from a lot of literary sources and archaeological records. Like in other parts of India, Buddhism became extinct in Kerala due to a number of reasons. Revival of Hinduism under Shankaracharya, the advent of Mahayanism, the promotion of Bhakti movement etc affected the fortunes of Buddhism and led to its decline. In spite of its decline Buddhism made a hallmark in the cultural life of Kerala people. Modern Hinduism carries many features of sra

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Vijayakumar, B. "Nationalism in the Songs of Subramania Bharathi and Assamese Poets: A Cross-Cultural Comparison." Shanlax International Journal of Tamil Research 9, no. 4 (2025): 54–59. https://doi.org/10.34293/tamil.v9i4.8803.

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India stands as a confluence of diverse languages, cultures, and traditions. Its literature, from ancient times to the present, reflects this diversity and has evolved in ways that express patriotism. Indian literature is a comprehensive collection of literary works composed in the various languages of India. It includes classical literature, ancient epics, devotional songs from the Bhakti movement, anti-colonial writings, post-independence literature, and modern social critiques. Indian literature, rich in linguistic diversity, serves as a significant medium for expressing social, cultural, p

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Pallathadka, Harikumar, Parag Deb Roy, and Rita Sarkar. "The Path of Divine Surrender: A Spiritual Analysis of Rabindranath Tagore's "Ami Tomar Premer Hobo Sobar Kolonkho Bhagi"." Journal for Research in Applied Sciences and Biotechnology 4, no. 2 (2025): 257–64. https://doi.org/10.55544/jrasb.4.2.26.

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This comprehensive study presents an in-depth analysis of Rabindranath Tagore's profound devotional composition "Ami Tomar Premer Hobo Sobar Kolonkho Bhagi" ("I will bear everyone's shame in your love"), exploring its multifaceted spiritual significance within the rich context of Hindu devotional traditions. Through detailed textual examination, musical analysis, and contextual interpretation, this research illuminates how the song articulates a fundamental aspect of authentic spiritual pursuit: the transformative willingness to transcend societal judgment and embrace divine love regardless of

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Sardella, Ferdinando. "Religious experiments in colonial Calcutta: modern Hinduism and bhakti among the Indian middle class." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 364–80. http://dx.doi.org/10.30674/scripta.67395.

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Any discussion of India from the point of view of the West must deal with the problem posed by the colonial past and the ways in which India was colonized, interpreted and constructed to fit into an imperialist agenda. The terms ‘Hinduism’ and ‘religion’, for example, are themselves quite problematic, since they are born of Western and Judeo-Christian thought, and may not reflect the complexity and diversity of Indic traditions well enough. A translation and transmission of terms and concepts from one cultural domain to another is required, but it is bound to be merely tentative and approximat

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Dubyanskiy, Alexander. "Transformation in the Lives of Tamil Śaiva bhaktas." Cracow Indological Studies 22, no. 1 (2020): 135–53. http://dx.doi.org/10.12797/cis.22.2020.01.06.

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Transformation in the Lives of Tamil Śaiva bhaktas The article deals with the tradition of the medieval South-Indian branch of Hinduism, which can be defined here as the religion of Tamil Śaiva bhakti reflected in the poetic compositions (the corpus Tirumuṟai) composed by a group of saints called nāyaṉārs (‘leaders’). Hagiographic sources of this tradition, first of all Periya purāṇam, and the nāyaṉārs’ poetic creations reveal some constant motifs which form a certain pattern, a typology of their legendary life-stories. They include: the encounter of a bhakta with Śiva, a trial (a test o

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Fisher, Elaine M. "Śaivism after the Śaiva Age: Continuities in the Scriptural Corpus of the Vīramāheśvaras." Religions 12, no. 3 (2021): 222. http://dx.doi.org/10.3390/rel12030222.

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This article makes the case that Vīraśaivism emerged in direct textual continuity with the tantric traditions of the Śaiva Age. In academic practice up through the present day, the study of Śaivism, through Sanskrit sources, and bhakti Hinduism, through the vernacular, are generally treated as distinct disciplines and objects of study. As a result, Vīraśaivism has yet to be systematically approached through a philological analysis of its precursors from earlier Śaiva traditions. With this aim in mind, I begin by documenting for the first time that a thirteenth-century Sanskrit work of what I h

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Pokhrel, Mohan Kumar, and Raj Kumar Gurung. "Paramātmā-Jnāna in the Śrimad Bhāgavata Mahāpurāna: An In-Depth Analysis of Divine Immanence and Spiritual Knowledge." American Journal of Arts and Human Science 4, no. 1 (2025): 153–60. https://doi.org/10.54536/ajahs.v4i1.4244.

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This study explicates Paramātmā-Jnāna as presented in the Śrimad Bhāgavata Mahāpurāṇa, focusing on the intricate concept of divine immanence and the path of spiritual knowledge. Paramātmā, or the Supreme Soul, is understood as the omnipresent, all-pervading aspect of the Divine, existing within every living being and throughout the cosmos. In this article, interpretative method is used for the exploration of Paramātmā-Jnāna. The researcher uses the methodology of Swami Vevakananda’s principle on Paramātmā-Jnāna for the analysis of the text. This article concentrates on the significance of the

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Muttaqin, Ahmad, and Priyambudi Sulistiyanto. "Expanding Religious Freedom Through Organizational Forms: Kebatinan, Sufism and The Global Growth Movement in Indonesia’s Spiritual Training Industry." Al-Jami'ah: Journal of Islamic Studies 62, no. 2 (2024): 363–85. https://doi.org/10.14421/ajis.2024.622.363-385.

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In Indonesia, the practice of religious freedom remains deeply contested, with marginal spiritual movements often subject to stricter limitations than their officially recognized counterparts. This paper investigates two hybrid spiritual groups in contemporary Indonesia, Bhakti Nusantara and Bionergi, based in Yogyakarta, which integrate elements of Javanese spiritual traditions (Kebatinan), Sufism, and facets of the Global Growth Movement. Despite their syncretic practices, these organizations occupy a distinctive social position that grants them greater latitude in religious and spiritual ex

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Pramanick, Mrinmoy. "World Literature: An Indian Way of Thinking." Journal of Foreign Languages and Cultures 7, no. 2 (2023): 076–89. http://dx.doi.org/10.53397/hunnu.jflc.202302006.

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The idea of the world is a dynamic phenomenon, and the development of world literature is tied to both literary and extra-literary events. Worldwide literary centers can be found in many locations spanning both time and space. The concept of the world, or Visva (Sanskrit), is considerably older even if world literature has been a discursive framework that has affected the literary structures of many languages around the world since the 19th century. “Vasudhaiba Kutumbakam,” or the universal neighborhood, is a term from ancient Indian literature that attests to the age of the concept of Vasudha

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Subamia, I. Nyoman. "Tradition Mēkare-Kare In Ritual Usaba Sambah In The Village Of Customary Tenganan Pegringsingan (Study of Hindu Theology)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (2018): 287. http://dx.doi.org/10.25078/ijhsrs.v2i2.631.

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<p>Tradition is something that is done for generations (of ancestors) are still on the run in the community. In general, the tradition usually involves about religious elements such as religious ceremonies, as well as other religious rituals. Just as there is in the public rituals of Bali Aga village of Tenganan Indigenous Pegringsingan. Where Tenganan village is one of the traditional village which has one fairly unique tradition known as <em>mēkare-kare</em>, where <em>mēkare-kare</em> is war conducted in honor of the god Indra. The study was conducted in a qual

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Mr., Vaibhav Karbhari Jadhav, and Prof. Hande Dr. "The History and Transformation of Yoga Services: From Ancient Traditions to Modern Wellness Practices." International Journal of Advance and Applied Research S6, no. 22 (2025): 320–26. https://doi.org/10.5281/zenodo.15501733.

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<em>Yog this word derived from the Sanskrit word ‘Yuj’ means to get Join. Self must get join to other self, society, nature and then at last to the higher self. Yoga, an ancient discipline originating in Bharat, has evolved over millennia from a spiritual practice to a globally recognized wellness service. Allopathy medicines provide temporary benefit and dangerous side effects So people are looking towards yoga therapy as a better health treatment. Today, yoga centers are being established all over the world. Yoga is becoming popular. Therefore, Yoga services have become commercia

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Rusita, Ni Luh Made, I. Nengah Lestawi, and I. Nyoman Alit Supandi. "TRADISI MAPEED DALAM UPACARA DEWA YADNYA DI PURA AGUNG GIRI JAGAT NATHA DESA PAKRAMAN KETEWEL KECAMATAN SUKAWATI KABUPATEN GIANYAR (Perspektif Pendidikan Agama Hindu)." Jurnal Penelitian Agama Hindu 2, no. 1 (2018): 120. http://dx.doi.org/10.25078/jpah.v2i1.457.

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<p><em>Tradition is something that can not be separated from every yadnya ceremony. The Mapeed tradition is one of the traditions of many traditions held in Bali. The Mapeed tradition is held in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel at the ceremony of Dewa Yadnya ceremony on buda kliwon wuku sinta (pagerwesi), precisely in umanis pujawali until penyineban. On the implementation of the Mapeed Tradition. Banten used is gebogan. Gebogan used as a staging tool before being offered until the temple by the people of Desa Pakraman Ketewel. All the staged gebogan will be presen

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Stephenson, Jackson Barkley. "Bliss beyond All Limit: On the Apabhraṃśa Dohā in Tantric Buddhist Texts". Religions 12, № 11 (2021): 927. http://dx.doi.org/10.3390/rel12110927.

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The Apabhraṃśa dohā is a literary medium from Indian antiquity, with early examples appearing in Kālidāsa’s plays around the 5th century and continuing in later Hindi-language Jain and Bhakti works in the early modern period. However, it was within Tantric Buddhist texts and traditions that the dohā truly came into its own as a literary genre. Particularly within the “Yoginī Tantra” strata of the Tantric Buddhist canon, Apabhraṃśa dohās appear in notable and formulaic ways, used within ritual contexts and other significant junctures, signaling the underexamined use of this literary form and it

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Vasudevan, Ravi. "Devotional Transformation." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (2005): 237–57. http://dx.doi.org/10.1558/post.v1i2_3.237.

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This article focuses on the specific Indian cinematic form of the Hindu devotional film genre to explore the relationship between cinema and religion. Using three important early films from the devotional oeuvre—Gopal Krishna, Sant Dnyaneshwar, and Sant Tukaram—as the primary referent, it tries to understand certain characteristic patterns in the narrative structures of these films, and the cultures of visuality and address, miraculous manifestation, and witnessing and self-transformation that they generate. These three films produced by Prabhat Studios between the years 1936 and 1940 and all

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