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Journal articles on the topic 'Vaishnavism'
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1
Bora, Simashree. "Gendered Devotion in Neo-Vaishnavism: Women, Monks and Sattras of Majuli, Assam." Indian Journal of Gender Studies 25, no. 3 (August 13, 2018): 331–50. http://dx.doi.org/10.1177/0971521518785665.
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This article looks at the nuances of gender dynamics within Sattra, the neo-Vaishnavite monasteries of Assam, located in the river island Majuli. Established as a part of medieval bhakti movement in Assam, Sattras play a significant role not only in the religious sphere but also in sociopolitical and economic aspects of life. Drawing from historical accounts on Vaishnavism and data collected through ethnographic exploration of Sattras in Majuli, the article looks at the historical representation of women within the Vaishnavite movement and their role within the monastic system in contemporary time. While male monks are endowed with the status of sacred devotees, women’s contribution to neo-Vaishnavism is debased. The article argues that women’s relation to devotion and spirituality within devotional movements is asymmetrical and thereby historical accounts on gendered devotion should be critically examined.
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Vijayakumar, B. "The Origin of Neo-Vaishnavism and the Role of ‘Satra” in the Development of Arts and Literature of Assam." Shanlax International Journal of Tamil Research 8, no. 1 (July 1, 2023): 26–34. http://dx.doi.org/10.34293/tamil.v8i1.6279.
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The Bhakti movement popularly known in Assam is called Neo-Vaiṣṇavite movement, commenced by Śaṅkaradeva the great Vaiṣṇava saint and social reformer of Assam. The ideas, cultural contribution and philosophy of Srimanta Sankardeva became an integral part of the Assamese people. Sankaradeva was a multifaceted genius who gave a direction to the chaotic Assamese society by initiating a fresh approach to the existing Vaishnava religion that gave rise to a set of new values and aided in social synthesis. Vaishnavism has been constantly playing a significant role in the process of assimilating diverse elements- indigenous and non-indigenous into the Assamese culture. The Satra institution was the product of Neo-Vaishnavite movement which has played a vital role in Assamese society to spread communal harmony and brotherhood. Thus, Sri Sankardeva brought about a revolutionary change in Assamese society. Neo-Vaishnavism of Srimanta Sankaradeva became a powerful mechanism, and a cementing force in the process of acculturation of the different social groups. This paper is an attempt to study about the Neo-Vaishnavite movement as a great socio-cultural revolution in Assam and its impacts on the social life of the people of Assam.
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Mazinder, Dr Raj Kumar. "GREAT HERITAGE OF LIVING MASK MAKING TRADITION IN ASSAM: A CASE STUDY ON SRI SRI BOR ALENGI BOGIAI SATRA, TITABOR, JORHAT DISTRICT, ASSAM." ShodhKosh: Journal of Visual and Performing Arts 4, no. 1 (January 10, 2023): 9–17. http://dx.doi.org/10.29121/shodhkosh.v4.i1.2023.238.
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Masks are artificial faces or covering of partial and whole body for concealment, usually to assume and to create various emotions and states of mind as love, anger, hate, fury, joy, fear, disgust, humour, sorrow etc. Sometimes people use mask to hide feeling or as layers or covers to conceal or safety shield of the person. The tradition of creating and utilizing masks in medieval Assam is thought-provoking, particularly wooden and bamboo masks. Neo-Vaishnavism or worship of Lord Vishnu/ Krishna was spread throughout Assam by the great saint Srimanta Sankaradeva (1449–1568) as part of the resurrection of unwavering devotion that occurred over all of India (bhakti). Sri Sri Bor Alengi Bogiai Satra is a renowned Neo- Vaishnavite monastery of Jorhat district, near the river Kakodonga. The particular Satra has lengthy and gorgeous tradition of the bamboo split made mask- making and its significant uses at the Vaishnavite Bhaona/ theatre based on Bhagavata- Purana texts and written by Srimanta Sankaradevaa and his followers. It is relevant to note that Jorhat district including River Island Majuli (now a district) is the prime centre of Neo-Vaishnavism in Assam, where significant tradition of mask making is sustained in several Satras. The paper has examined the history of the Sri Sri Bor Alengi Bogiai Satra as well as the economic, social, cultural, and aesthetic relevance of the masks and its great heritage of living tradition.
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S, Bala Janani. "Theoretical Status of Vaishnavism." International Research Journal of Tamil 3, S-1 (June 17, 2021): 164–67. http://dx.doi.org/10.34256/irjt21s126.
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Vaishnavism is a major section of bhakti literature. The Vedic texts, upanishads and agamas describe the theoretical position of the Vaishnava god Thirumal. In the Four Vedas, the oldest of the vedas, The Vaishnavakadava, Thirumal, appears as the main god. The Upanishads, which guide the ethics of life, have highlighted the position of Vishnu. In addition, this article is entitled Vaishnavism in a theoretical position to explore how to worship God through Vaishnavism.
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Konch, Ronit. "Negotiating Religion and Power: Quotidian Conflicts between the Ahom State and neo-Vaishnavism." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 11 (November 14, 2023): 170–79. http://dx.doi.org/10.31305/rrijm.2023.v08.n11.025.
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Religious beliefs are enmeshed in the state-making processes. This theme is relatively understudied in the context of medieval Assam. Older historical works by scholars such as S.N. Sarma, Maheswar Neog, Amalendu Guha and D. Nath have enriched our knowledge on Vaishnavism and the Ahom state but there remains a scope for further exploration of the interlinkages between state, power, and religion in the broader state-making process. Religious beliefs impact existing power relations. Earlier scholars, by focusing on the persecution of Vaishnavite monasteries under the Ahom King Gadadhar Singha (1681-1696) and the later Moamaria rebellions, largely ignored the more quotidian attempts of the Ahom state to regulate religious beliefs which appeared prejudicial to its authority. This paper seeks to emphasise the significance of everyday tension and conflict which characterised the relation between Neo-Vaishnavite institutions and tribal configurations, and between the State and the Neo-Vaishnavite order; thereby shedding light on the quotidian processes of state-making in medieval Assam. State regulation extended beyond religious beliefs to religious leaders (through persecution of religious preachers, surveillance of monasteries, intervention in inter-monastery conflicts) lest they became the focal point for harbouring disaffected elements and thereby become a threat to the authority of the state. The Ahom state did not limit itself to regulation but would, at times, even come into negotiated arrangements with various disparate elements to maintain its authority. The state also attempted to nudge different social and religious groups towards state-sanctioned orthodox practices (such as idol worship) through long-term negotiations. Thus, the paper argues that the state tolerated, and at times encouraged, Neo-Vaishnavism and attempted to restructure religious beliefs to fit its viewpoint of a hierarchical society at whose apex stood the king, who ultimately made decisions regarding the legitimacy of religious traditions.
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Manna, Subhendu. "THE EMERGENCE OF GAUDIYA VAISHNAVISM IN MANIPUR AND ITS IMPACT ON NAT SANKIRTANA." International Journal of Research -GRANTHAALAYAH 8, no. 7 (July 27, 2020): 130–36. http://dx.doi.org/10.29121/granthaalayah.v8.i7.2020.620.
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The Gaudiya Vaishnavism that emerged with Shri Chaitanya in the fifteenth century continued even after his passing in the hands of his disciples and spread to far-away Manipur. Bhagyachandra – the King of Manipur along with his daughter Bimbabati Devi, visited Nabadwip and established a temple to Lord Govinda which stands till today in the village called Manipuri in Nabadwip. Therefore, the strand of Bengal’s Gaudiya Vaishnavism that Bhagyachandra brought to Manipur continues to flow through the cultural life of the Manipuri people even today, a prime example of which is Nat Sankirtana. The influence of Gaudiya Vaishnavism on Nat Sankirtana is unparalleled.
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Dey, Santanu. "Piety in Print: The Vaishnava Periodicals of Colonial Bengal." Journal of Hindu Studies 13, no. 1 (May 1, 2020): 30–53. http://dx.doi.org/10.1093/jhs/hiaa003.
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Abstract The voluminous corpus of Bengali Vaishnava periodical literature remains largely untapped in scholarship on Bengali Vaishnavism and colonial Hinduism more broadly. This article explores a range of Bengali Vaishnava periodicals from the late nineteenth and early twentieth centuries in order to understand the complex ways in which educated Vaishnavas sought to forge points of convergence for Vaishnava culture within the colonial Bengali public sphere. The ensuing investigation will, it is hoped, demonstrate both the centrality and versatility of the role of the periodical in the broad and multiplex program of Vaishnava retrieval in colonial Bengal.
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Moiseev, Sergey R. "Vaishnavism in Nammalvar’s Poem “Tiruviruttam”." RUDN Journal of Philosophy 27, no. 4 (December 15, 2023): 996–1008. http://dx.doi.org/10.22363/2313-2302-2023-27-4-996-1008.
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Nammalvar, a Tamil poet who lived in IX-X centuries, is revered as one of the great mystics of India. His four poetic works are equated with the sacred hymns and are part of the ritual worship in the temples of South India. Artistic images of Nammalvar formed the basis of the philosophy of Vishishta-Advaita several centuries later. The poem “Thiruviruttam” is considered as his early work, where he combines the canons of ancient Tamil poetry and his devoted love for Vishnu-Tirumal. The study presents a religious and philosophical interpretation of the poem. The secret of the poem is its dualism: external beauty and sacred meaning. There is a spiritual meaning in symbols of Tamil poetry. Nammalvar takes canons of his predecessors, poets of the Sangam era. However, he fills one with new content. The author compares ancient Tamil poetry and the work of Nammalvar. The plot describes the love between God and the soul. The poet reveals several types of bhakti or devoted love. The description of bhakti subsequently formed the basis for the classification of souls in the philosophy of vishishta-advaita. Bhakti leads to the transition to Vaikuntha or the heaven city. Sri Vaishnavism teachers turned the description of relationship soul-Vishnu into a spiritual practice. The artistic images of Nammalvar are compared with Hindu concepts such as transcendence, darshan, divine grace and moksha. In South India “Thiruviruttam” is considered the Tamil Rig Veda. Poem is performed at home, in the temple, during festive processes. It helps to find the roots of Vaishnavism and understand its poetic origin.
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Rahman, Mehjabeen Suraiya. "Role of Satra & Namghar in the Evolution of Genesis of Assamese Identity." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 108–13. http://dx.doi.org/10.3126/ijssm.v2i2.12143.
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Assam is the home of different ethnic groups with a variety of cultures and speaking different languages and dialects. The population of Assam consists of the inhabitants who migrated into the region at various periods of history from Tibet, Burma, Thailand and Bengal etc. Over time they got integrated as a population and have given birth to the greater Assamese nation. The amalgamated Assamese identity was initiated by the Great Saint Mahapurush Srimanta Sankardeva with his Neo-Vaishnavite Movement. The movement evolved new institutions of Satra and Namghar which began to serve not only as the instrument spreading the faith, but also helped to sustain and to stabilize Vaishnavism by making it a part and parcel of Assamese social and cultural life.Though Neo Vaishnavism was a religious movement but it has defined the culture of Assam & has its bearing on the livelihood. As the doyen of cultural renaissance and harbinger of Bhakti Movement, Sankardeva took on the orthodox elements of the society and introduced cultural initiatives like Bhaonas & Borgeet etc which had in actual defined the Assamese identity With its dynamic philosophy of inclusiveness Sankardeva’s Neo-Vaishnavism has given birth to a new Cultural Nationalism focused on a national identity shaped by cultural traditions and language, not on the concept of common ancestry or race. The Cultural Nationalism was brought forward to the indigenous people with the help of Satras and Namghar which has a major role to play in the preservation and development of the indigenous culture of the region.The paper is an attempt to study the role of the institutions of Neo Vaishnavism, the Satra & Namghar in the evolution of genesis of Assamese identity and its inclusiveness in nation building. The managerial structure and operations of the Satra shall also be explored in the perspective of its position in the modern Assamese Society in the study. The paper shall go in toe area wherein in the genesis of the Assamese Identity, the Namghar is one of the major pole bearers, playing the multi-faceted role of Cultural Centre, Proto-type Panchayat, and Forum for Decentralized Planning and Decision-making.The paper is also an attempt to understand the impact of Neo-Vaisnavism on the Economic Organization of the society along with the role of women and their empowerment for the sustainable development of a progressive & egalitarian Assamese. Key Words- Cultural Renaissance, Inclusiveness, NationDOI: http://dx.doi.org/10.3126/ijssm.v2i2.12143 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 108-113
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Manjula, C. R. "Philosophy of Vaishnavism in Iraniyan Vathaippadalam." Journal of Tamil Peraivu 1, no. 1 (July 15, 2015): 115–21. http://dx.doi.org/10.22452/jtp.vol1no1.13.
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P, Natchathiravani. "Principles of Vaishnavism in Sangam Literature." International Research Journal of Tamil 4, S-13 (November 21, 2022): 126–36. http://dx.doi.org/10.34256/irjt224s1318.
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The Sangam literature is divided into two types: song and sum. From the Sangam literature to the epic period, there are references to Thirumal. There are also pieces of information about Krishna, Balarama, and Rama, the incarnations of Tirumal. In this article, the knowledge of the worship of Thirumal is found within the Sangam literature. The glory of Thirumal and the reference messages of Thirumal are described in detail in the Tolkappiyam, the grammar book of Tolkappiyar, and in the Sangam texts Akananuru and Purananooru. It is known that the Pandya kings of the Sangam age of Tamil Nadu developed Tamil from south Madurai, Kapadapuram, and Madurai through the three-sangams. It is said that South Madurai and Kapadapuram were destroyed by the sea, and the Kadai Sangam was established in present-day Madurai. It is evident that it operated from the 1st century to the 3rd century, and the Pandya kings developed Tamil through this society. The books of the Kadai Sangam are called songs and thokai.
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Sarbadhikary, Sukanya. "Book review: Varuni Bhatia, Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal." Studies in History 36, no. 1 (February 2020): 132–35. http://dx.doi.org/10.1177/0257643020913157.
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Taneja, Leena. "Losing and Finding Braj: Commodification and Entrepreneurship in the Sacred Land of Krishna." Religions 14, no. 5 (May 10, 2023): 643. http://dx.doi.org/10.3390/rel14050643.
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Braj is a sacred place revered by Bengali Vaishnavas, followers of the bhakti sect of Vaishnavism, one of four branches of Hindu devotion. Followers of the sect worship the God Krishna, who it is believed manifested in Braj and carried out many divine feats and activities that are imprinted onto the land. Braj today is dotted with thousands of holy shrines, temples and natural places connected to Krishna. Devotees connect to Krishna through the landscape of Braj; it is where the transcendental and the physical realms meet. Braj has been transformed in a multitude of ways with the influx of money from Western sources, commercial enterprises and developers that wish to modernize and commercialize it for the new religious consumer. New infrastructure, condo developments and other changes illustrate both the challenge and the promise of modernity. This paper examines how these transformations are impacting the region of Braj.
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Karassyova, Svetlana, and Ilya Tarkan. "History of Iskcon (International Society for Krishna Consciousness) Distribution in Belarus." Religions 13, no. 1 (December 31, 2021): 35. http://dx.doi.org/10.3390/rel13010035.
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Based on several scientific publications, a limited number of news from the 1980s up until 2021 and a series of in-depth interviews with devotees in 2006–2021, the authors of the paper managed to restore the history of Bengal Vaishnavism distribution in Belarus for the first time. Specific attributes of its introduction to the country were: (1) philosophical requests from the local citizens, not immigration of its original bearers; (2) a long period of spontaneous distribution in the form of personal involvement with Vaishnava ideas and, hence, late institutionalization of the movement. The main stages of Vaishnavism development in Belarus were distinguished: (1) 1980s, the Soviet period: introduction of Vaishnava ideas and practices within individual self-identification of the members of small groups; (2) 1990s, the post-Soviet period: forming organizational structure of the International Society for Krishna Consciousness (ISKCON) in Belarus; (3) 2000s: spiritual and administrative crises and reformation of the systems of administration and practice creation of the institute of curating the newly converted devotees; (4) 2010s: search for and establishment of the new models of serving, the out-of-temple bhakti practice, in particular; further popularization of the Vaishnava movement and community in Belarus. The main source of information on the history of Vaishnavism distribution in Belarus were in-depth interviews with the members of the community standing at its origin.
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Zambon, Oliver, and Thomas Aechtner. "VAISHNAVISM, ANTIEVOLUTIONISM, AND AMBIGUITIES: REVISITING ISKCON'S DARWIN-SKEPTICISM." Zygon® 53, no. 1 (February 12, 2018): 67–94. http://dx.doi.org/10.1111/zygo.12395.
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Manjit Kumar Shah. "An overview of Mask Making at Khatpar Satra." International Journal for Multidimensional Research Perspectives 2, no. 6 (June 16, 2024): 58–62. http://dx.doi.org/10.61877/ijmrp.v2i6.156.
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Sivasagar district is a historically important district in Assam. There are many ethnic groups in the area and people of different ethnic groups have built bridges of social, cultural and religious harmony in this place. In the fifteenth and sixteenth centuries, Mahapurusha Sri Sankaradeva pioneered the Neo-Vaishnavism in Assam. He first preached in central and southern Assam and later came to southern Assam. His close associate was his student Madhaveda. Apart from Sankaradeva, Madhavadevas, Damodardevas and Haridevas also preached Vaishnavism in their own way in southern Assam at that time. After Sankaradeva, the Dharmacharyas founded by Banshigopalder, Gopal Ata, Badula Padma Ata, Keshavcharan, Yadumanidev, Purushottam Tagore, Chaturbhuj Tagore, Ai Kankalta etc. took the lead in spreading this neo-Vaishnavism in southern Assam. There are more than seventy satras in Shivsagar at present. These satras have been promoting religion as well as literature, culture. These satras have contributed significantly to the society through songs, nam-prasangas, dances, bhaonas, puppet dances, observances etc. The research book contains details of some of the prominent satras, especially the festivals celebrated at Khatpar Satra. The masks used in the bhaonas created by Sankardev have now gained international acclaim. This is an overview of the heritage of mask art of Khatpar Satra, one of the satras that made this mask art. The names of the ancient treasures preserved in the satras are also mentioned. It is hoped that this discussion will reveal at least some new information about the social and cultural aspects of the Satras in Shivsagar district. This discussion also provides some information on how masks have been used in different parts of the world outside Assam. There are many different types of masks available in the market. Field study methods and various books, histories, charit puthi etc. related to satras have been used to study the subject.
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Beckerlegge, Gwilym. "Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal." Journal of Contemporary Religion 34, no. 2 (May 4, 2019): 406–8. http://dx.doi.org/10.1080/13537903.2019.1628395.
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Sardella, Ferdinando. "Bengali Vaishnavism in Court: the Gaudiya Math’s Crisis of Succession." Journal of Hindu Studies 13, no. 1 (May 1, 2020): 54–70. http://dx.doi.org/10.1093/jhs/hiaa002.
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Abstract The events that are the focus of the present investigation relate to a schism within the Gaudiya Math and Mission, a modern traditionalist Hindu religious institution dedicated to the revival of Chaitanya Vaishnava bhakti that was set in motion in 1918 in Mayapur, West Bengal, by the Bengali Vaishnava intellectual Swami Bhaktisiddhanta Saraswati (1874–1937). By the time of Bhaktisiddhanta’s passing in 1937, the Gaudiya Math and Mission had grown to be a dynamic and influential institution. Bhaktisiddhanta’s departure had nevertheless exposed palpable tensions within his fledgling movement that assumed the form of a dramatic crisis of succession that engulfed the institution soon after his passing. This article examines in some detail the first three months of the initial court case that ensued after Bhaktisiddhanta’s passing. The material to be examined herein has been acquired from the archives of the Calcutta High Court. These legal documents offer a unique glimpse into the complex inner dynamics of this modern Gaudiya Vaishnava schismatic conflict.
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De, Aniket. "Unforgetting Chaitanya: Vaishnavism and cultures of devotion in colonial Bengal." South Asian History and Culture 9, no. 4 (October 2, 2018): 449–52. http://dx.doi.org/10.1080/19472498.2018.1535556.
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Kundra, Nakul. "Vaishnava Nation and Militant Nationalism in Bankimacandra Chatterji’s Anandamath, or The Sacred Brotherhood." Journal of Religion and Violence 9, no. 1 (2021): 123–42. http://dx.doi.org/10.5840/jrv202142588.
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Anandamath, or The Sacred Brotherhood (hereinafter “Anandamath”) is a political novel. In this literary work, Vaishnavism, one of the major forms of modern Hinduism, lays the foundation of the Bengali Vaishnava nation and provides the Children with a moral justification for resorting to violence under the auspices of state-seeking nationalism, which is a sociopolitical phenomenon in which members of a nation try to attain “a certain amount of sovereignty” or “political autonomy” (Guichard 2010: 15). To justify militant nationalism, Bankimacandra Chatterji (hereinafter “Bankim”) creates a code which is considerably different from Lord Chaitanya’s Vaishnava code and depicts a Dharma Yuddha along the thematic lines of the Mahabharata. Since the Vaishnava Order aims to restore the lost glory of the Mother, it demands complete dedication and commitment from the Children, who, otherwise, are to pay a heavy price. Even the caste system, which divides Hindus into four main categories—Brahmins, Kshatriyas, Vaishyas, and Shudras—is negated to fulfil the Rashtra Dharma (national duty). The narrative is wreathed in the Indian religious and ethical values, supernaturalism, and mysticism in the epic tradition, and it upholds the principle of moral conscience, a central theme of the Bhagavad-gita (the Gita). The novelist presents Vaishnava nationalism as a Dharmic movement and the ideology of the Bengali Vaishnavas.
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Yasnaya, T. V. "Cultural Identity Transformation of Gaudiya Vaishnavas in Russia." Concept: philosophy, religion, culture 4, no. 3 (September 28, 2020): 120–27. http://dx.doi.org/10.24833/2541-8831-2020-3-15-120-127.
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This study of Gaudiya Vaishnavism in Russia focuses on the transformation of its former followers’ worldviews. Major attention is paid to the ways and trends of these changes and, in particular, to the extent of their resilience in Russian cultural landscape today. The Russian Society for Krishna Consciousness (RSKCON) gradually strengthening its position in Russian religious field, its effects are growing in importance and need to be analyzed with the view to previous scientific works. This article outlines the patterns of identity manifestation and realization by Russian Krishnas. The study conducted in 2018 endorsed literature analysis and qualitative methods — an online questionnaire with both close-end and grid-in questions was used for these ends with a non-probability sampling (n=62). The believers and the former believers narratives were analysed so as to illustrate typical patterns and attitudes. The conclusions are as follows. Eclectic identity is what results from engaging with Krishna practices: converting into Hindu, Bengali culture while abandoning traditional Russian culture. However, despite long-lasting practicing of Gaudiya Vaishnava in both cult and mundane aspects, only a minority of former believers still have faith in Krishna after leaving the community. It is therefore revealed that basic customs and patterns — and identity — acquired in the childhood tend to burgeon after quitting Vaishnavism.
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Openshaw, Jeanne. "Renunciation feminised? Joint renunciation of female–male pairs in Bengali Vaishnavism." Religion 37, no. 4 (December 2007): 319–32. http://dx.doi.org/10.1016/j.religion.2007.06.007.
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Fil, Yu. "Universality of Vaishnavism and the Place of Ukrainian Culture in ISKCON." World of the Orient 2020, no. 2 (June 30, 2020): 101–12. http://dx.doi.org/10.15407/orientw2020.02.101.
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K, Latha, and Shanmugavadivu N. "The Binary Position Presented by the Mythological Narrative in Arunachala Purana." International Research Journal of Tamil 4, no. 4 (September 8, 2022): 80–87. http://dx.doi.org/10.34256/irjt2249.
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The use of myths is abundant in Tamil Bhakti literature. It can also be observed that they are absorbing opposites in both Saivism and Vaishnavism. That the position of God itself is regarded as dualistic can be seen from the principles of form that underlie bhakti literature. The tendency to see God as with form and without form is aimed at knowing something unknown. When such duality operates in myths, they present a wider meaning. In the Arunachala Purana, which is considered to belong to Saivism, one can see that the antithesis of Vaishnavism is not contradictory but is intertwined. Although they sometimes appear as contradictions, they can only be perceived as the truth within one another. This explains to us that all religions have a single Supreme Being. The Arunachala Purana presents God as being in form, formless, known by beings, unknowable, subservient within, and infinite space. In these myths, dichotomies can be seen from the point of presenting duality and from the point of presenting a state of non-dimensionality. The Arunachala Purana is seen as creating sub-narratives through mythological narratives, which, as a literary creative technique, gives way to the extension and aesthetics of the puranic narrative. Thus, this article examines the Arunachala purana's presentation of the mythological narrative at various levels.
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Sarbadhikary, Sukanya. "The Breathing Body, Whistling Flute, and Sonic Divine: Oneness and Distinction in Bengal Vaishnavism’s Devotional Aesthetics." Religions 12, no. 9 (September 9, 2021): 743. http://dx.doi.org/10.3390/rel12090743.
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This paper studies complex narratives connecting the Hindu deity Krishna, his melodious flute, and the porous, sonic human body in the popular devotional sect, Bengal Vaishnavism. From the devotee–lover responding to Krishna’s flute call outside, envying the flute’s privileged position on Krishna’s lips, to becoming the deity’s flute through yogic breath–sound fusions—texts abound with nuanced relations of equivalence and differentiation among the devotee–flute–god. Based primarily on readings of Hindu religious texts, and fieldwork in Bengal among makers/players of the bamboo flute, the paper analyses theological constructions correlating body–flute–divinity. Lying at the confluence of yogic, tantric, and devotional thought, the striking conceptual problem about the flute in Bengal Vaishnavism is: are the body, flute and divinity distinct or the same? I argue that the flute’s descriptions in both classical Sanskrit texts and popular oral lore and performances draw together ostensibly opposed religious paradigms of Yoga (oneness with divinity) and passionate devotion/bhakti (difference): its fine, airy feeling fusing with the body’s inner breathing self, and sweet melody producing a subservient temperament towards the lover–god outside. Flute sounds embody the peculiar dialectic of difference-and-identity among devotee–flute–god, much like the flute–lip-lock itself, bringing to affective life the Bengal Vaishnava philosophical foundation of achintya-bhed-abhed (inconceivability between principles of separation and indistinction).
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Bhatia, Varuni. "The Psychic Chaitanya: Global Occult and Vaishnavism in Fin de Siècle Bengal." Journal of Hindu Studies 13, no. 1 (May 1, 2020): 10–29. http://dx.doi.org/10.1093/jhs/hiaa004.
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Abstract This article explores the intersections between Spiritualism, Mesmerism, and Bengali Vaishnavism in fin de siècle Bengal through the experiments in spirit communication conducted by the Ghosh family of Amrita Bazar Patrika Press fame. As a result of these engagements, the Amrita Bazar Patrika group proposed a novel understanding of Krishna Chaitanya/Gauranga (1486–1533) as a psychic who was able to channelize God through his unique powers of mediumship. It contributes to a nascent but growing body of scholarship around the relationship between religious modernity in colonial India and transnational occult networks. The article is written in three parts: part one discusses transnational occult networks crisscrossing Calcutta in the mid-to-late nineteenth century, with a focus on Theosophy and Spiritualism. It explores the initial goodwill between Madame Blavatsky and Sishir Kumar Ghosh, which dissipated later. The second part focuses on the Ghosh family séance, with the aim of parsing out how traditional and popular Bengali ‘ghosts’ were incorporated into a spectrum of occult knowledge about ‘higher’ spirits. This section also brings to light the caste and gender relationships exposed during séances held in the Ghosh family circle. Part three singles out the image of the ‘psychic Chaitanya’ from the pages of the Hindu Spiritual Magazine to bring into focus interactions between Yoga and occult in the context of the development of modern Bengali Vaishnavism.
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DAS, Balai Chandra. "In Search of Birthplace of Sri Chaitanya: Part I. A Study on Hagiographies Up to 17th Century." Studia Universitatis Babeș-Bolyai Geographia 68, no. 1 (July 30, 2023): 63–91. http://dx.doi.org/10.24193/subbgeogr.2023.1.05.
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"This paper delves into the exploration of the birthplace of Sri Chaitanya, the Indian saint and founder of Gaudiya Vaishnavism. Sri Chaitanya’s teachings and his message of love and hope have transcended boundaries and influenced people worldwide, particularly through the International Society for Krishna Consciousness (ISKCON). Despite the global reach of Gaudiya Vaishnavism today, a longstanding debate has persisted since 1894 regarding the actual birthplace of Sri Chaitanya: Nabadwip or Mayapur. This study focuses on analyzing hagiographies and literature published up to the 17th century to shed light on this debate. Through a geographical lens, the research concludes that Nabadwip was indeed the birthplace of Sri Chaitanya, but the exact location within Nabadwip remains unknown. To address this challenge, the paper recommends future research directions that employ a multidisciplinary scientific approach, including archaeology, geology, geomorphology, and botany, supported by state-of-the-art dating techniques. By undertaking this comprehensive investigation into Sri Chaitanya’s birthplace, this research aims to provide valuable insights into the historical and cultural significance of Nabadwip and contribute to understanding Sri Chaitanya’s life and legacy. Moreover, the paper underscores the importance of interdisciplinary collaboration to uncover the truth behind historical claims and emphasizes the need for scientific methodologies to complement traditional sources in resolving historical debates. Keywords: Nabadwip, Mayapur, ISKCON, Birthplace of Sri Chaitanya, Mahaprabhu. "
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Timoshchuk, Alexei S. "The Bengali Vaishnavism. The Aesthetic Aspects in the Literature of Rupa Gosvami." Orientalistica 1, no. 2 (June 28, 2018): 289–302. http://dx.doi.org/10.31696/2618-7043-2018-1-2-289-302.
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Wastawa, I. Wayan, I. Nyoman Rema, Putu Eddy Purnomo Arta, and I. Ketut Sudarsana. "Communication Theology in Relief Sculptures at Maduwe Karang Temple." Academic Journal of Interdisciplinary Studies 12, no. 3 (May 5, 2023): 364. http://dx.doi.org/10.36941/ajis-2023-0084.
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As one of the temples in Buleleng Regency, Maduwe Karang Temple has potential cultural remains in the form of relief sculptures that are interesting to be studied. The present study aims to analyze the cultural remains in form of paintings and relief sculptures using the Communication Theology approach. The data for the present study were collected through field observation, supported by interviews and document study. The result of the analysis showed that the cultural remains in form of paintings and relief sculptures were based on social theology, Shaivism, and Vaishnavism theology which accumulated in Saiwasiddhanta.
Received: 13 February 2023 / Accepted: 21 April 2023 / Published: 5 May 2023
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Sharma, Pranalee, and Asha Singh. "Changing Notions of “Ideal” Monkhood: A Case Study from a Satra of Majuli." Space and Culture, India 4, no. 2 (November 16, 2016): 29. http://dx.doi.org/10.20896/saci.v4i2.199.
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All religions were initially founded with the aim of purifying men and women and helping them to lead ethical lives through prayers. However, unfortunately religion evolved to be a force reinforcing discrimination diverted from the original motive of religion. The Vaishnavite faith initiated by the 15th century Guru, Mahapurush Srimanta Shankardeva, in the region of Assam was also based on egalitarian and humanitarian values. The ideal monkhood in a Satra is to lead a life devoid of material pleasures and offer oneself to God by taking his name all the time. The various sects that have emerged after the demise of the Guru are the proofs that the main objective of an egalitarian society has collapsed. The social hierarchy is still maintained even if the Satras claim to have removed it. The unique culture of the Satra is its liturgical training, which includes dance, drama, music and poetry. The performing art forms were specifically for the monks to be performed only within the premises of the Satra, which are now staged and have become the sources of income for many monks. The monks are more known as performing artists than religious beings or leaders. The media is a socializing agent in itself, which has changed the concept of monkhood. Ideal monkhood is still a question, and this article is an academic effort to throw light on this question. It would try to bring forth the different ways as to how the ideologies of Neo-Vaishnavism has changed with time and how the monks have adjusted to the transformation. The findings are based on both primary and secondary data using ethnographic approach.
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Ostanin, V. V. "The Upanishads and worship of the Maha Mantra in the tradition of Gaudiya Vaishnavism." Orientalistica 3, no. 4 (December 28, 2020): 1055–67. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1055-1067.
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The author researches the widely used practice of the so-called maha-mantra (the “great mantra”) while offering short prayers in the tradition of Gaudiya Vaishnavism, It is based on the Upanishads, such as Kali-santarana-Upanishad and Chaitanya-Upanishad. The author evaluates the existing original commentaries. As “classical” may be considered the interpretations those by Brahmayogin Ramachandrendra Sarasvati (XVIII century) and Suhotra Tapovanachari (1950–2007) on the Kali Sandarana Upanishad and those by Bhaktivinoda Thakura and Madhusudana dasa Babaji on the Chaitanya Upanishad. The article provides a translation of both texts from Sanskrit into Russian, supplied with comments and other explanations. The methodology used is based upon V. I. Rudoy concept regarding the polymorphic nature of Sanskrit textual culture.
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S, Stalin. "Satire techniques: Early devotional texts and mukkoodarpallu - An introductory comparison." International Research Journal of Tamil 3, S-2 (April 30, 2021): 77–81. http://dx.doi.org/10.34256/irjt21s215.
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Tamil literature holds a broader research domain which still explores itself for the extensive researches. From time to time, discussions and researches occur in religious context. Even after Sangam literature, Jainism and Buddhism taught the virtues and then gradually converted to the literary forms as religious concepts. Following this vogue, Saivam / Vaishnavism used Tamil literature to promote their own religious concepts and also to oppose the other religions. Later, they dissolved their contraindication and united in order to oppose the other religions. This trend can be traced in “MUKOODARPALLU”. A comparative study between the early and later religious literature is done and a technique called SATIRE is spotted in the text and sketched its features in the introductory level.
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T, Sivachitra. "Vaishnava theories Sangam Literature." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 8–11. http://dx.doi.org/10.34256/irjt22s22.
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Tamil language has many special features. One of them is the charity done to Tamil by all religions. Tamil is a language that has been singularly praised by six different religions namely Jainism, Buddhism, Veganism, Vaishnavism, Islam and Christianity. In the history of Tamil literature, Sangam literature can be considered as a secular literature. Thoughts about God are prevalent in Sanskrit literature. But they did not all grow in isolation. Doctrines about God have developed on the basis of department. The literatures of Thirumurukaaruppadi, Paripadal and kalithogai do not become religious literatures as they refer to the gods. They refer only to the theological doctrines of the people of that time. The Sangam literature reveals that religious thought is intertwined with people's lives.
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Ostanin, V. V. "Architectonics of the Bhagavata-Purana." Orientalistica 2, no. 1 (September 7, 2019): 150–58. http://dx.doi.org/10.31696/2618-7043-2019-2-1-150-158.
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Abstract: the article deals with the problem of the content structure of the BhagavataPurana, the most representative sacred text from the list of the main eighteen Puranas (the so-called “historical chronicles”) of classical Hinduism. Revealed ten-term composition of the Bhagavata, which are the characteristics of the so-called the mahapurana (“great purana”). Then, the variability of ideas about the location of these ten topics within the Bhagavata itself is considered on the example of the teachings of teachers in the Gaudiya tradition (Bengal Vaishnavism). The opposite positions of such representatives of the tradition as Jiva Goswami (XVI century) and Vishvanatha Chakravarti (XVII–XVIII century) find their synthetic expression in Prabhupada’s teaching (XX century), the latest representative of the school.
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Anu, Mrs A., and Mr Dr C. Chellappandian. "The Icon Of Thirumalai Nayak, Hindu Bakthi Revival: A Study." Journal of Media,Culture and Communication, no. 23 (May 20, 2022): 23–25. http://dx.doi.org/10.55529/jmcc23.23.25.
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As we have seen above, Hinduism was the religion of the Vijayanagar kings, and their cultural mission was to promote it in order to restore it from the devastation it had suffered during Islamic dominion. The majority of the Vijayanagar emperors were Vaishnavites, and the Nayaks were mostly Vaishnavites as well, but there is no evidence that the other Hindu religions were harmed in any way. They built both Saiva and Vaishnava temples, and both were equally well equipped. The Vaishnava schism – Vadakalai and Tenkalai – emerged during this time, culminating in the teachings of Tenkalai Acharya Manavala Mamunigal (late 14th century), who was inspired by Pillai Lokacharya in the 13th century. With its denominational and doctrinal distinctions from the other school (the Vadakalai), the Tenkalai tradition has been more Catholic and less orthodox, and has aided in the universalization of Vaishnavism.
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Vyas, Dr Narayan. "THE REMAINS OF THE VISHNU TEMPLE AND OTHER IMPORTANT INFORMATION." VESTIGIA INDICA: BSSS Journal of History & Archaeology 01, no. 01 (June 30, 2023): 60–68. http://dx.doi.org/10.51767/jha0106.
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This research paper explores the historical significance of the ancient city of Besnagar, located in Madhya Pradesh, India. Through archaeological excavations conducted by the Archaeological Survey of India, valuable artifacts and structures have been unearthed, shedding light on the city's prominence during the Mauryan and Shunga periods. Besnagar, believed to be a distorted form of Vaishya Nagar, was likely a prominent center of Vaishnavism in ancient times. Situated between the Betwa and Bes rivers, the city was protected by a nearly one-kilometer-long defensive wall on the Udayagiri Road. Outside the city walls, a large reservoir made of massive stones stored water from both rivers, contributing to the city's development. The study aims to shed light on the historical context, architectural features, and religious significance of the Vishnu Temple and other archaeological remains from the site.
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SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (July 20, 2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.
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AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on combating theologies, with emphases respectively on the ‘mind’ and the ‘body’, in their narrations of religious experiences, however, both groups allude to rarefied phenomenological states of cognition and embodiment. So, while influenced by ideas of (mental) ‘purity’ and (bodily) ‘actuality’, respectively, practices of both groups rely on similar states of mind–body continuum. So I argue that the mind–body complex has intensely nuanced articulations in the discursive and experiential domains of these non-Western religious contexts. Through my analyses of the texts and embodiments of these opposed devotional groups, I show that theology gets both organically entangled with as well as challenged by phenomenological experiences. I further argue that explorations in the tenor of religious studies sharply enrich the anthropology of religiosities. Also, such engagements between theology and anthropology have been relatively lacking and need more emphasis in studies of contemporary South Asian religions.
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Akhtar, Umbreen, and Muhammad Shoaib Malik. "Katas Raj: A Road Towards Peace and Harmony." Global Political Review VIII, no. III (September 30, 2023): 11–19. http://dx.doi.org/10.31703/gpr.2023(viii-iii).02.
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Katas Raj is momentous for many religions because of its more than a dozen sacred monuments. These monuments belong to Sikhism, Buddhism, Shaivism, Vaishnavism and Hinduism. It is compelling for Sikhs because of the historic Hari Singh Nalwa fort. It is cogent for Buddhists because of the ancient stupa of Asoka. Katas Raj is much more symbolic for the Hindus; every year several Hindus visit this place, perform holy baths and fill their pitchers with the holy water of Katas Raj; they assume the water; is the tears of Lord Shiva. As per the Hindu tradsitions, Katas Raj has the second holiest water; after the water of the River Ganges. With the government's efforts, this site can also be placed in the World Heritage Sites by UNESCO. The current study finds positive management policies for the protection and promotion of the Katas Raj group of temples.
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Akhter, Nasrin, Ar Sazzadur Rasheed, and Mian Md Jawad Ibne Iqbal. "Terracotta to Terraces: Tracing the Unique Temple Architecture of Bengal." Journal of Recent Activities in Architectural Sciences 9, no. 1 (June 1, 2024): 24–37. http://dx.doi.org/10.46610/joraas.2024.v09i01.004.
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This paper explores the diverse architectural styles of temple construction in Bengal from the 9th to the 19th centuries. Through a detailed examination of structural variations and decorations, the study highlights how the intermingling of Hindu, Islamic, and later European influences shaped the distinctive temple architecture in this region. The research uses architectural analysis and historical texts to identify key styles, such as the 'do-chala' and 'char-chala' huts, alongside the more ornate 'Ratna' and 'naba-ratna' structures. These styles reflect the religious and cultural synthesis and the geographical and material constraints influencing temple architecture in Bengal. The findings underscore the role of Gaudiya Vaishnavism and regional patronage in fostering a unique architectural heritage characterized by its terracotta embellishments and innovative structural forms. This study contributes to a deeper understanding of South Asian architectural diversity and its socio-religious contexts, offering insights into the region's broader patterns of cultural interchange.
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Moran, Arik. "Toward a history of devotional Vaishnavism in the West Himalayas: Kullu and the Ramanandis, c. 1500–1800." Indian Economic & Social History Review 50, no. 1 (January 2013): 1–25. http://dx.doi.org/10.1177/0019464612474165.
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S, Ilamaran. "Theories of Theology in the Letters of Thirumangai Alvar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 135–39. http://dx.doi.org/10.34256/irjt21s227.
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After the 6th century in Tamil literature, Saivism and Vaishnavism were the most prevalent in tamil literature, and the hymns of the Alvars developed a variety of new techniques and theories for devotion. Thirumangai Alvar has sung a letter with him as heroine and Lord as hero. In the Sangam tamil literature, 'Madal Climbing' is seen as a male only, Thirumangai Alvar makes himself a woman and falls in love with Lord Vishnu and expresses his love for the Lord by climbing the lobe. Like Thirumangai Alvar, periyazhwar has made himself a mother and composed songs using Vishnu as a child. This technique is transformed from the grammar of Tamil. He who achieves happiness will receive virtue and wealth. Tirumangai Alvar says that it is best to see The lord in this world and enjoy it. The object of this article is to study the pleasures of life and the principles of theology of the heavens.
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B, Rajeswari, and Deivakkanni X. "Vaishnava Temples in the Scriptures of Thirumangaiyazhwar." International Research Journal of Tamil 4, S-18 (December 8, 2022): 443–51. http://dx.doi.org/10.34256/irjt224s1861.
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Thiruvillipputtur, Periyazhavar temple’s gopuram is a symbol of Tamil Nadu, a state where Saivism and Vaishnavism flourished. Vaishnava temples chanted by the twelve Aalwars are called Divya Desams and the temples chanted by the Thirumuraigal are called Thirumurai Thalangal. Total there are 108 temples in Divya Desam. Of these there are 46 temples in the Chola country. Tirumangai Alwar sang many songs about such sanctuaries. He is notable among the twelve Alwars. In this article titled "Vaishnava Temples in the Scriptures of Tirumangaiyazhwar", is said about the visit of Thirumangaiyazhwar to the shrines, and the fact that he saw the three three devotees in the temple and fell in love with them in devotional ecstasy and sang heartily about devotees and about the shrines. The article clearly states how Thirumangaiyazhwar has sung about Tirupati Perumal, Tirunaraiyur Nambi who excelled in the service of stone carvings, Tirucherai Saranathan who appeared as a groom and about Tirukannapurathan in his hymns.
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Sriniwass, Sridevi. "Voicing Relations in the Self, Tulasi and Other in Spiritual Vedic Hymns: Insights from Linguistics and Vedic Vaishnavism." Journal of Humanities and Social Sciences Research 3, no. 1 (June 2021): 39–54. http://dx.doi.org/10.37534/bp.jhssr.2021.v3.n1.id1080.p39.
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M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.
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The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical references to many female theologians are also found in all religions. Christian nuns have been performing well since the arrival of European missionaries. There is a history of blessed women in Islam as well. Yet in later times that dignity of femininity gradually diminished. Equality for woman was denied in all religions. There was a situation where the woman was considered as a defilement. To this day such a situation is found in all religions.
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A, Kamalam. "Nature Related Virtue in Saivism." International Research Journal of Tamil 4, S-19 (December 10, 2022): 446–57. http://dx.doi.org/10.34256/irjt224s1968.
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Nature is the most important thing when it comes to religions. Preserving nature and seeing nature as God are considered as a moral value among Tamil people. Seeking spirituality through nature is a sacred thing. During Covid-19 we realize that it is our duty to love nature and to maintain clean environment even if we are under social distancing, isolation and self-defense. That was a good time in restoring nature. Tamil people have witnessed various religious practices and religious literatures. National and international religions spread divine principles in Tamil Nadu, Jainism, Buddhism, Saivism, Vaishnavism, Christianity and Islam grew and flourished in our country. Tamil grew out of these religions and in turn religions grew out of Tamil. Saivism was enriched by devotional hymns sung by sixty-three diviners. Hinduism and nature cannot be separated. Nature is considered as a religion. The idea was to create separate shrines for the five elements, to maintain it and protect living beings and plants by associating them with the gods. Saivisim encouraged the conservation of the natural environment.
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Bali, Dr Sharadendu. "Pan Indian Presence of RISHI MARKANDEY --- Glimpses into his Life, Victory over Death, Sites Associated with him, and Tips for Longevity and well being." Scholars Journal of Arts, Humanities and Social Sciences 9, no. 5 (May 14, 2021): 168–74. http://dx.doi.org/10.36347/sjahss.2021.v09i05.004.
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The concept of One Nation in the vastly diverse population that inhabits the Indian sub-continent, is unique among world civilizations. This feeling of nationalism is as old as the Vedas, and was inculcated and nurtured by some ancient seers and saints. Foremost among them is Rishi Markandeya, whose imprint is not just found all over the Indian landmass, but also traverses all the way to Indonesia and Bali. Markandey is also unique among seers because he is venerated among all the mainstream Indian religious traditions, namely Vaishnavism, Shaivism, Devi cults and ascetic orders. From his birth in the Himalayas, to his severe penance in the dense jungles of the Western Ghats of peninsular India, to the ashrams along the Narmada and Ganges, and going upto the Eastern coast at Jagannath Puri, the Indian sub-continent is strewn with sites named after the great Rishi. The present paper attempts to list out some of these sites, and the accompanying geographical features, in an effort to highlight the immense accomplishments of the Rishi, encompassing fields as diverse as geology, hydrology, philosophy, herbal medicine, music, sacred chanting, goddess worship, astrology and horticulture.
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S, Stalin. "Emerging Religious Trends through the Ages." International Research Journal of Tamil 3, S-1 (May 11, 2021): 29–33. http://dx.doi.org/10.34256/irjt21s15.
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All religious movement have become a social movement in the country. These movements play a major role in monarchy to democracy. Religion had major impacts on the community. These permeate into the literature and shows its reflection in the community. Religions get progressed and travels parallel through the literature and its transformation. Similarly, the purpose of the religious literature has been changed through times. Doctrines, rites of worship, existence of tradition are seen common in all religions. But some religious literatures have sung to inimical of other religions. It is necessary to look comparatively from Sangam literature period that how the religious literature have undergone change and how purpose and course of cult are written in the texts. Religions such as Jainism, Buddhism, vaishnavism, saivam, Christianity and Islam are also explored. Finally, it is possible to find out that in each period religious beliefs and hatreds have travelled into the literature along with the worships and divinity.it is also possible to learn about generality, philosophy and charitable works done by individuals through the religion. It is established that the gods were sung from ancient to modern genres and earlier religious conflict did not have major impact on contemporary literature.
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P, Divyaroobasharma. "The Raise of Tamilisai by Thevara Moover." International Research Journal of Tamil 3, S-2 (April 30, 2021): 98–101. http://dx.doi.org/10.34256/irjt21s219.
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As far as Tamil literatures are concerned, most of the books belonging to the Saiva Vaishnavism. It is customary to say that Saiva Vaishnava religion such as Thevaram, Thiruvasagam and Four Thousand DivyaPrabandham. The thevara songs that arose during the Saivism renaissance are seen as a repository of music. During the period when Saivism was caught up in the closeness of other religions, Thirugnanasambandar and Upper Sundarar appeared and passionately dipped the classic Tamil songs into sweet hymns to make the world aware of the true glories of Saivism. They realized that music was popular and composed the songs accordingly. Religious ideas have made music flow into hymns and touch the minds of the people. If you sing them with joy, the mind will be conscious of God. This is the purpose of the Saivism Kuravas. Music helped them to fulfill this purpose. The Tamillsai of the time is best known through the songs of Thevara. The Period of Thevara can be considered as the period of musical upheaval of Tamils. In the natural senses of pleasure, the sense of music is intimately linked to the highest.
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Thakur, Sayantan. "Vaishnava Philosophy and the Poetic Aesthetics: An Analysis of Jayadeva’s Gitagovindam." Tattva Journal of Philosophy 15, no. 2 (November 20, 2023): 57–76. http://dx.doi.org/10.12726/tjp.30.4.
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Literature finds the best expression when literary aesthetics and philosophy run side by side. The former offers the external charm, while the latter inculcates the more profound implication with the aim of providing it with a superior stature and permanence. Jayadeva’s Gitagovindam, being a colossal work in the field of Vaishnava literature, does contain the brilliant juxtaposition of both. This article attempts to show how Jayadeva’s Gitagovindam, a colossal work in the field of Vaishnava literature, does contain the brilliant juxtaposition of both. On the one hand, like a typical lyrical poem, its melodic nature does have a soothing effect and on the other, the use of philosophy instils in it a greater depth and seriousness to uplift itself as a book of devotion and religious inspiration. Moreover, the importance of this Holy Scripture lies in the fact that it not only played a significant role in paving the way to form a new sect in the Vaishnava religion, known as ‘Gaudiya Vaishnavism’, but also showed the later Vaishnava lyricists the art of portraying in words the amorous love of Lord Krishna and Radha with compassion and tears.
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Fedina, Ekaterina A. "Conceptual base “love” in the names of the mythological characters: lingvocultural traditions of the East Slavonic paganism and the vaishnavism." Philological Sciences. Scientific Essays of Higher Education, no. 3 (May 2020): 59–66. http://dx.doi.org/10.20339/phs.3-20.059.
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