Relevant bibliographies by topics / Sannyasi

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Sannyasi'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Sannyasi.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Sannyasi"

1

Collins, Paul. "The Praxis of Inculturation for Mission: Roberto de Nobili’s Example and Legacy." Ecclesiology 3, no. 3 (2007): 323–42. http://dx.doi.org/10.1177/1744136607077156.

Full text
Abstract:
AbstractThis article investigates inculturation in the twentieth century in relation to the example and practice of the seventeenth-century Jesuit missionary Roberto de Nobili. Monastic and liturgical attempts at inculturation in South India are examined as well as the critique offered by Dalit Theology. There are four sections: (1) Outline and analysis of the practice of de Nobili, and its theological basis in the seventeenth century. (2) Analysis of the parallels between the praxis of de Nobili and various Christian sannyasi in the twentieth century, e.g. Savarirayan Jesudason, Ernest Forrester-Paton, Jack Winslow, Abhishiktananda, Bede Griffiths and Francis Acharya. (3) Evaluation of the practice, and its theological basis, of these sannyasi and other religious leaders in South India. (4) Investigation of the critique of Dalit Theology of these practices, and possible outcomes for future practice e.g. in relation to inter-religious dialogue.
APA, Harvard, Vancouver, ISO, and other styles
2

Chakraborty, Chandrima. "Reinventing the Sannyasi, Redefining the Self: The Significance of Anandamath." South Asian Review 23, no. 2 (December 2002): 10. http://dx.doi.org/10.1080/02759527.2002.11932251.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Bhattacharyya, Ananda. "Oral Resources for Reconstructing the Sannyasi And Fakir Rebellion (1763-1800)." Explorations in Ethnic Studies 39-40, no. 1 (January 1, 2018): 63–75. http://dx.doi.org/10.1525/esr.2018.39-40.1.63.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Sarkar, Smritikumar. "Revisiting the Early Anti-colonial Rebellions in Bengal and Odisha, 1760–1856." Indian Historical Review 49, no. 1_suppl (June 2022): S9—S31. http://dx.doi.org/10.1177/03769836221105972.

Full text
Abstract:
This is an outline of the early rebellions against the East India Company that broke out in the region, comprised of the present-day Bangladesh, and Indian states of West Bengal and Odisha. Organised by a wide range of people, from ascetics, peasants, landlords to discontented nobles; these primordial rebellions summed up some of their responses to the new revenue regime, land-settlements, dispossessions, and fiscal issues, in the first hundred years of the company’s rule. The complex composition pattern of the rebellions, including ideological issues, has been analysed with reference to the Sannyasi and Fakir rebellions, due to wide research attention they received earlier. Important shreds of the history of anti-colonialism at the regional level, these rebellions not only represented elements of continuity linking them to the Great Tumult of 1857, but also contributed to the broader national movements.
APA, Harvard, Vancouver, ISO, and other styles
5

Nicholas, Ralph W. "M. K. Gandhi, N. K. Bose, and Bengali Village Society." Journal of the Anthropological Survey of India 68, no. 2 (November 6, 2019): 142–50. http://dx.doi.org/10.1177/2277436x19877308.

Full text
Abstract:
N. K. Bose, a close disciple of Gandhi, was the author’s Indian mentor in anthropology and with respect to Gandhi’s social thought as well. Gandhi visualised a village society integrated by mutual interdependence but freed from the inequality of caste. The author’s fieldwork in West Bengal villages found two opposed ritual postures that were struck during the two most important community rituals of the year, that is, Gajan in the spring and Durga Puja in the autumn. During Gajan, the ordinary people became temporary ascetics ( sannyasi) and gave up distinctions of caste and rank among themselves, like the disciples of Gandhi, who were expected to free themselves of such differences. During Durga Puja, the traditional caste occupations of the dependents of the former zamindars were mobilised to play differentiated roles in the ritual even when those occupations no longer provided their livelihoods; the jajmani system still prevailed during the puja. Gandhi’s social theory aspired to elements of both ritual postures: the radical equality and ‘communitas’ of the Gajan ascetics, and the mutual contributions to the community of occupationally specialised castes, which, however, have not escaped inequality.
APA, Harvard, Vancouver, ISO, and other styles
6

Yocum, Glenn. "Brahmin, King, Sannyasi, and the Goddess in a Cage: Reflections on the `Conceptual Order of Hinduism' at a Tamil Śaiva Temple." Contributions to Indian Sociology 20, no. 1 (January 1986): 15–39. http://dx.doi.org/10.1177/006996686020001002.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Mehta, R. B. "The Missionary Sannyasi and the Burden of the Colonized: The Reluctant Alliance between Religion and Nation in the Writings of Swami Vivekananda (1863-1902)." Comparative Studies of South Asia, Africa and the Middle East 28, no. 2 (January 1, 2008): 310–25. http://dx.doi.org/10.1215/1089201x-2008-008.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Fu, Amy Yu. "The Confucian Scholar and the Brahmin Sannyasi: Matteo Ricci’s and Roberto de Nobili’s Adaptation to the Social Customs of the Other Traditions and the Legacies for Today." Journal of Ecumenical Studies 51, no. 4 (2016): 567–85. http://dx.doi.org/10.1353/ecu.2016.0050.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Bhattacharya, Ananda. "The Peripatetic Sannyasis." Indian Historical Review 41, no. 1 (June 2014): 47–66. http://dx.doi.org/10.1177/0376983614521733.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Basu, Raj Sekhar. "Book review: Jadunath Sarkar, A History of the Dasnami Naga Sannyasis." South Asia Research 41, no. 1 (December 15, 2020): 137–40. http://dx.doi.org/10.1177/0262728020967491.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Sannyasi"

1

Dasgupta, Atis Kumar De Barun. "The fakir and sannyasi uprisings /." Calcutta ; New Delhi : K. P. Bagchi, 1992. http://catalogue.bnf.fr/ark:/12148/cb37449952r.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

O'Brien, Paula. "The Rajneesh sannyasin community in Fremantle." Thesis, O'Brien, Paula (2008) The Rajneesh sannyasin community in Fremantle. Masters by Research thesis, Murdoch University, 2008. https://researchrepository.murdoch.edu.au/id/eprint/2473/.

Full text
Abstract:
In the early eighties, the world media depicted the emergence of a spiritual movement popularly known as the Orange People, or Rajneeshees. Dedicated to an Indian guru, named Bhagwan Shree Rajneesh, they dressed in orange-coloured clothes, wore a wooden beaded-necklace with a photo of the Bhagwan on it and called themselves sannyasins, a term traditionally related to Indian religious discipleship. The spectacular nature of this movement invited the attention of the media and indeed, generated much interest, particularly in their sexual practices. As with other media inspired fashions, the movement appeared quickly and seemingly disappeared as quickly. Rajneesh was extirpated as a unique person in much the same way that superstars pass in and out of the world. Most scholarly work on the subject considers Rajneesh and the Orange People to be a product of their time, the media effectuating the primary evolution of the group. During this time, Fremantle in Western Australia became a major centre for the movement. Using interviews with 21 sannyasins still living in Fremantle, this study documents the rise, expression and demise of the sannyasin community in Fremantle. The interviews illuminate the development of the movement from its earliest days in India to its high point in Oregon, as being in everyway consistent with a normal corporate growth facilitated by its presence in media. While the media’s interest has declined, the movement itself has not gone away. Sannyasins now are not doing anything radically different from what they used to do. Their social and professional relationships appear to have remained largely the same throughout all the publicity highs and lows and the rise and the fall of the movement. The informants as a group offer a perspective that seems to reflect the wider society and the broad de-centring processes associated with the development of post WWII globalisation. The thesis concludes that it may be more useful to consider the movement as being a symptom of globalisation with characteristics that can be found throughout all developed countries. Only the Orange People’s 15 minutes of fame has come and gone and it continues to have a presence, even in its invisibility.
APA, Harvard, Vancouver, ISO, and other styles
3

Freiberger, Oliver. "Der Askesediskurs in der Religionsgeschichte eine vergleichende Untersuchung brahmanischer und frühchristlicher Texte." Wiesbaden Harrassowitz, 2008. http://d-nb.info/991679466/04.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

London, Joseph. "The Beloved: A documentary film on the history and aftermath of Fremantle’s Rajneesh sannyasin community – and – Hidden Realities: Transcendental Structures in Documentary Film: An exegesis." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2018. https://ro.ecu.edu.au/theses/2130.

Full text
Abstract:
This creative work and its associated exegesis examines the concept of what I have termed a ‘transcendental structure’ in relation to a documentary film form, and what outcomes, specific to a non-fiction mode of representation, result from the application of this structure. A transcendental structure in film has a long history of investigation and interpretation in narrative fiction film theory and practice, but is substantially absent from documentary scholarship. The topic appears, in different forms, in the critical writings of Zavattini (1940), Bazin (1946), Pasolini (1965), Schrader (1972), Deleuze (1985), and more recently, Perez (1998) and Minghelli (2016). All of these theorists have identified a cinema of a double nature: on one level, explicit in its narrative programme and engagement, while on another level, simultaneously registering a spatial and temporal ‘beyond’ that invites an alternative experience based on a formal engagement. This aesthetic or non-narrative dimension is made perceivable through cinematic strategies that aim to interrupt or suspend the narrative flow and foreground elements external to the narrative programme. It is for this reason that landscape holds particular importance to a transcendental structure; in its physical interaction with and set-apartness from the human narrative, and through this, in its contrasting temporality to the narrative and less tangible level of registration. This research will proceed by testing this structure through my own creative practice: a documentary feature on Fremantle’s Rajneesh sannyasin community, titled The Beloved. This is an ongoing community in Fremantle, which in the eighties, experienced a dramatic and public rise and fall as a movement. It is also a community with which I have an enduring personal relationship. This has allowed me to address not only their public history, but also the troubled memory that survives within the community. This documentary will be accompanied by the exegesis which will identify the concept of a transcendental structure within fiction film scholarship and, in the absence of critical writings that relate to this concept in documentary, will examine documentaries that are able to be discussed in these terms. The key films that I examine in the exegesis include Shoah (Lanzmann, 1985), which brings the incomprehensibility of the Holocaust into the realm of present experience by rejecting archival imagery in favour of landscapes from the concentration camps in their contemporary state; and sleep furiously (Koppel, 2008), in which the unprocessed trauma of community disintegration is registered through affect-based experience rather than the narrative or representational programme. From the sum of this research, I argue that the interview based historical documentary is particularly suitable as a platform for a transcendental structure, and useful to historical subjects of a sensitive, troubled, and unresolved nature. The double nature of the structure, exhibited in the dissociation of the voice recounting the historical narrative from imagery of present-day settings, opens up new communicative possibilities and spaces for the contemplation and processing of incomprehensible, repressed, or traumatic experience.
APA, Harvard, Vancouver, ISO, and other styles
5

Freiberger, Oliver. "Der Askesediskurs in der Religionsgeschichte : eine vergleichende Untersuchung brahmanischer und frühchristlicher Texte /." Wiesbaden : Harrassowitz, 2009. http://d-nb.info/991679466/04.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Sannyasi"

1

Panchal, Mohanbhai. Sannyasi. Ahmedabad: Rannade Parkashan, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Dasgupta, Atis K. The fakir and sannyasi uprisings. Calcutta: K.P. Bagchi & Co., 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

editor, Bhattacharyya Ananda, Ghosh Jamini Mohan, and Ghosh Jamini Mohan, eds. Sannyasi and Fakir rebellion in Bengal. New Delhi: Manohar, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Bandyopādhyāẏa, Śaṅkara. Ebāra sannyāsa, Nimāi. Kalakātā: Sopāna, 2018.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Abhishiktananda. Lettres d'un sannyasi chrétien à Joseph Lemarié. Paris: Cerf, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Zeisberg, Angelika. Die Sannyasins in Bad Bhagwan: Geschichte ihrer sekundären Sinnagebote als Antwort auf des neue Phänomen des Postadoleszenz. Frankfurt: Materialis, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Rudradeva. Saṃnyāsapaddhati of Rudra Deva. Madras: Adyar Library and Research Centre, 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Bhattacharyya, Ananda. Dasanami naga sannyasi in worldly and soldierly activities. New Delhi: Kunal Books, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Rukmani, T. S. Saṁnyāsin in the Hindu tradition: Changing perspective. New Delhi: D.K. Printworld, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Bodhena, Deva. Bodhena's adventures in samsara: A sannyasin memoir. New Delhi, India: Niyogi Books in association with Osho World Foundation, 2016.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Sannyasi"

1

Tyler, Peter. "Christian Sannyāsa." In Hindu-Christian Dual Belonging, 193–210. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003142591-12.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

"Nimai Sannyasi." In Hinduism and Tribal Religions, 1070. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_300446.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

"II." In The Struggle of My Life, translated by Ramchandra Pradhan, 19–29. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199480364.003.0002.

Full text
Abstract:
In this chapter, Sahajanand writes about his education at the middle and secondary stage. Because of his studious nature, he developed very close relations with his teachers. He came out with flying colours in the middle-school examination, earning a scholarship which helped him in further studies. In the year 1906, he made an unsuccessful attempt to become a sannyasi. He was married after he had passed his middle-school examination, but his wife died soon. People around him were expecting him to do excellently in his matriculation examination. But his heart thirsted for Sannyas. Sahajanand left home when his family members tried to get him married again and went to the Aparnath Math at Kashi. He became a sannyasi at the age of eighteen.
APA, Harvard, Vancouver, ISO, and other styles
4

Alter, Joseph S. "The Sannyasi and the Wrestler." In The Wrestler's BodyIdentity and Ideology in North India, 214–36. University of California Press, 1992. http://dx.doi.org/10.1525/california/9780520076976.003.0009.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

"IV." In The Struggle of My Life, translated by Ramchandra Pradhan, 73–100. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199480364.003.0004.

Full text
Abstract:
This part of Sahajanand’s autobiography deals with the period 1909–14, during which he primarily studied different aspects of Hinduism, viz., grammar, Mimamsa Vedant, Navya Nyaya, Prachin Nyaya, learning from the best teachers at Kashi and Mithila. It was during the same period that he became a Dandiswami. This section also describes to his visit to different places in Gujarat. He was greatly disappointed with the amoral approach of the sannyasis there. Out of disgust he came back to Kashi to immerse himself in shastric studies. But a new chapter of his life opened when he participated in the conference of the Bhumihar Brahmin Mahasabha during 1914. It led him to engage in social work instead of leading the quiet life of a sannyasi working for his own personal salvation.
APA, Harvard, Vancouver, ISO, and other styles
6

"9. The Sannyasi and the Wrestler." In Wrestler's Body, 214–36. University of California Press, 1993. http://dx.doi.org/10.1525/9780520912175-012.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Uberoi, J. P. S. "Religion, Civil Society and the State in India." In Mind and Society, edited by Khalid Tyabji, 233–73. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495986.003.0016.

Full text
Abstract:
This chapter is a detailed analysis of the relations between religion, civil society and the state within the context of both medieval Hinduism and Islam in India. It considers the relations between Brahmin, King and sannyasi in the Hindu context and ethos and the concepts of sharia’t, tariqat, and hukumat within the Muslim one including the points of view of its various schools. The parallelism in the underlying structure of the two systems is clearly highlighted. The whole discussion is set in the context and concept, as generally agreed, of India today as multi-religious nation, a modern plural society and a federal secular state. Indian modernity is considered as a transformation of medievalism that finally led to the constitution of the Indian federal state.
APA, Harvard, Vancouver, ISO, and other styles
8

"V." In The Struggle of My Life, translated by Ramchandra Pradhan, 101–13. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199480364.003.0005.

Full text
Abstract:
This chapter deals with Sahajanand’s life after the Bhumihar Brahmin Mahasabha held at Balia. He had been touched by the behaviour of Bhumihars vis-a-vis Maithil, Kanyakubja and Sarjupari Brahmins. He decided to prove that Bhumihars are as good as any other Brahmins. To that end, he along with some of his sannyasi friends launched massive field studies and proved that Bhumihars have matrimonial relations with all others Brahmins, and at certain places they were also engaged in Purohiti work. He settled down at a village called Kotwa Narayanpur in eastern Uttar Pradesh. Once again a new chapter of his life began as he started reading both Hindi and English newspapers published from Patna. Thus slowly but surely, he was drawn to the political movement under the leadership of Mahatma Gandhi.
APA, Harvard, Vancouver, ISO, and other styles
9

"III." In The Struggle of My Life, translated by Ramchandra Pradhan, 30–72. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199480364.003.0003.

Full text
Abstract:
At the behest of his guru, Sahajanand went back to his village, where he was pressed by his family and well-wishers to give up the life of a sannyasi. Though he faced all kinds of pressures and persuasions he stood his ground. Subsequently, he and a friend go on a pilgrimage covering distant places such as Chitrakoot, Manegaon, Onkareshwar, Indore, Ujjain, Mathura. Ultimately, only Sahajanand reached Kedar and Badridham and returned to Kashi via Rishikesh and Haridwar. The chapter contains a brief description of all the trials and tribulations the two friends suffer in the course of such a long and tedious journey. But all these efforts ultimately turn out to be in vain as they could neither find the perfect yogi nor God. In 1909, Sahajanand settled down at Kashi to pursue shastric studies.
APA, Harvard, Vancouver, ISO, and other styles
10

Chatterji, Bankimcandra, and Julius J. Lipner. "The Future in the Past: History in the Making." In Ānandamaṭh, or The Sacred Brotherhood, 59–107. Oxford University PressNew York, NY, 2005. http://dx.doi.org/10.1093/oso/9780195178579.003.0004.

Full text
Abstract:
Abstract This goes to the heart of Bankim’s rationale for writing A¯ nandama FIth . We have seen that Bankim was at pains to dismiss any claim to historicity of the narrative. It was not meant to be docufiction, a factual account dressed up in the garb of a novel. By dispensing with historicity, Bankim created space for historicality—the scope to hypothesize a historical trajectory out of actual events of the past. The Sannyasi Rebellion thus became a nebulous backdrop for the reconstruction of a recommended future. The useful beauty of modernity’s stress on the contingency of history, as Kaviraj notes, is that it shows to the discerning eye not only how the world came to be what it is but perhaps more important, how close at times it came to being something else, how “it was possible to change the past in the future, simply by making it the past of a different present” (UC : 109).
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Sannyasi' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography