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Journal articles on the topic 'Vaishnavisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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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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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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3

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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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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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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6

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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7

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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8

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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9

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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10

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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11

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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12

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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13

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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15

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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16

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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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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Somasundaram, O. "Divine Love: The Bridal Mysticism of Andal." Journal of Psychosexual Health 1, no. 1 (January 2019): 87–89. http://dx.doi.org/10.1177/2631831818823636.

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Introduction: Mankind’s history has witnessed many forms of expression of devotion (bhakti) including its expression as love. Methodology: In this article, we explore the love of Andal, belonging to the Vaishnavite tradition of South India, towards her chosen God. Results: As we journey along her story and her works, we can see faith, fiction, and history merging into a seamless whole.

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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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Jantzen, Grace M. "Could there be a Mystical Core of Religion?" Religious Studies 26, no. 1 (March 1990): 59–71. http://dx.doi.org/10.1017/s0034412500020205.

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An identical consciousness of close communion with God is obtained by the non-sacramental Quaker in his silence and by the sacramental Catholic in the Eucharist. The Christian contemplative's sense of personal intercourse with the divine as manifest in the incarnate Christ is hard to distinguish from that of the Hindu Vaishnavite, when we have allowed for the different constituents of his apperceiving mass.

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Ryu Kyoung Hee. "The Characteristics of Religious Thoughts and Rituals of Vaishnavismin Bhagavata Purana*." Journal of South Asian Studies 17, no. 1 (June 2011): 133–61. http://dx.doi.org/10.21587/jsas.2011.17.1.005.

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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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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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Saikia, Bishwajeet, RaktimPratim Tamuli, and Dewark Sharma. "Community engagement in times of COVID-19: Lessons from neo-Vaishnavite practices." Indian Journal of Medical Research 151, no. 5 (2020): 499. http://dx.doi.org/10.4103/ijmr.ijmr_1765_20.

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Sarma, Dhurjjati. "Reading Syed Abdul Malik’s Dhanya Nara Tanu Bhal and Rudrani Sarma’s Lauhitya Tirar Amrit Gatha in the light of Assamese Vaishnavite Hagiography." Space and Culture, India 4, no. 2 (November 16, 2016): 39. http://dx.doi.org/10.20896/saci.v4i2.222.

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As part of the pan-Indian Bhakti movement, the Neo-Vaishnavite movement sought to reform the decadent modes of worship practiced in medieval Assam and, in the process, moved beyond the religious confines of the sectarian domain to influence the socio-cultural life of the milieu to which it addressed itself. An important document which enables a reading pertaining to the stated framework is the hagiography. In a hagiographic tradition, the biographical account of the saint is continually juxtaposed with the socio-cultural ethos of the contemporary spatio-temporal frameworks.

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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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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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Saharia, Diplina. "Women in popular media: a study of medieval vaishnavite play reconstructing gender ideology in Assam." Clarion- International Multidisciplinary Journal 5, no. 2 (2016): 65. http://dx.doi.org/10.5958/2277-937x.2016.00033.2.

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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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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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Pope, Georgie. "Mother in the field, toddler on the loose: finding our feet in a Vaishnavite monastery in Assam." Ethnomusicology Forum 29, no. 3 (September 1, 2020): 296–99. http://dx.doi.org/10.1080/17411912.2020.1873559.

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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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Dutta Gupta, Aabrita. "Crossings with Jatra: Bengali Folk-theatre Elements in a Transcultural Representation of Lady Macbeth." Multicultural Shakespeare: Translation, Appropriation and Performance 23, no. 38 (June 30, 2021): 91–108. http://dx.doi.org/10.18778/2083-8530.23.06.

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This paper examines a transcultural dance-theatre focusing on Lady Macbeth, through the lens of eastern Indian Bengali folk-theatre tradition, jatra. The wide range of experimentation with Shakespeare notwithstanding, the idea of an all-female representation is often considered a travesty. Only a few such explorations have earned recognition in contemporary times. One such is the Indian theatre-dance production Crossings: Exploring the facets of Lady Macbeth by Vikram Iyenger, first performed in 2004. Four women representing four facets of Lady Macbeth explore the layered nuances that constitute her through the medium of Indian classical dance and music juxtaposed with Shakespearean dialogues from Macbeth. This paper will argue the possibilities posited by this transgressive re-reading of a major Shakespearean tragedy by concentrating on a possible understanding through a Hindu religious sect —Vaishnavism, as embodied through the medium of jatra. To form a radically new stage narrative in order to bring into focus the dilemma and claustrophobia of Lady Macbeth is perhaps the beginning of a new generation of Shakespeare explorations. Iyenger’s production not only dramatizes the tragedy of Lady Macbeth through folk dramatic tradition, dance and music, but also Indianises it with associations drawn from Indian mythological women like Putana (demoness) and Shakti (sacred feminine).

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Singh, M. Thoiba. "NATA SANKIRTANA AND MANIPURI SOCIETY." International Journal of Research -GRANTHAALAYAH 6, no. 5 (May 31, 2018): 476–80. http://dx.doi.org/10.29121/granthaalayah.v6.i5.2018.1481.

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The Nata Sankirtana style of singing which was introduced during the reign of Rajarshi Bhagyachandra (1763-1798 A.D.). The great masters and scholars of that period composed and sang the padavali strictly after the Bhagavata tradition and other major Vaishnavite text and based the composition also on the traditional Ragas and Raginis of classical music tradition. Modern research has discovered a lot of regional overtones in the architecture of the particular Ragas and Raginis. The Manipuris call the Nata Sankirtana singing their own and it is clearly a form of collective prayer, a Mahayajna as they call it, lasting for about 5 hours at a stretch with a lot of rituals, movements and rhythmic pattern, strictly after the vaishnavite faith. Nata Sankirtana is a composite version of music, dance and tala; a Sangeet in the true sense of the term. It is also Drishya Kavya, a poem made visible. Nata Sankirtan is a very important aspect in the lives of the people in Manipur. It is because when our end is near, people listen to Hari-naam to relieve us from all the wrong doings that we have done before, so that we die peacefully. After death the family members would take the dead body for the last rites. In the shraddha ceremony, the Nat Sankirtana will start with raga. Before the invocation of the god and prayers start, Pinda- dan cannot be offered. After offering the Pindadan, the owner of the ceremony will have a bath and wear washed clothes. He will then come and offer his respects towards the end of the Sankirtan when Raga Bijay is being performed. The Shraddha ceremony comes to an end with the guardian of the Mandap sending the departed soul to beikuntha dham. In case of any death in a house, Naam Sankirtana plays an important role. In the ten days of mourning or Dashahan, the ritual will start with Naam Sankirtana and other rituals like reading Shrimad Bhagavat Gita will follow. The particular person who mourns, known as the Gira thangba, will only offer Pindadan after the Sankirtana starts. Even in asti sanchai or the ritual of picking up the remains from the grave, Sankirtana is performed along with Parikrama around the Hari mandir. In this manner,for Meitei Vaishnavites living in the society today, Nat Sankirtana Mahayajna was become an indispensable event in the lives of the people since time immemorial. In short, Nata Sankirtana is the only highest karma for the Meitei society. This paper attempts to understand the important role of Nata Sankirtana in Manipuri society.

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Saha, Kawshik, Rezwan Sobhan, and Mohammad Nahyan. "MORPHOLOGY OF A SACRED URBAN LANDSCAPE: THE CASE STUDY OF SYLHET CITY, BANGLADESH." Journal of Architectural Research and Education 2, no. 2 (December 18, 2020): 111–20. http://dx.doi.org/10.17509/jare.v2i2.26308.

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This study investigates how different religious streams influence the morphological development of a historic city by giving a unique identity as a sacred landscape. Sylhet city, which is popularly known as the spiritual capital of Bangladesh, has been shaped by two different spiritual streams over years. From thousand years Sylhet is known for a transitional hub of political, cultural, ethnical and religious migration which shaped a unique urban fabric in the morphology of this city. The spirituality of Sylhet deeply influenced by two major streams of religious philosophy of both Islam and Hinduism, not in conventional form but in form or Sufism and Vaishnavism which is deeply rooted in a spirit of mysticism, humanity, and self-consciousness. God is prayed here not in form of temples or mosques but in Akhadas (informal shrine) and Mazars (tomb of saints, places are a mediator between creator and creation. These ritual centers also turned to be the focal point of the city surrounded by public spaces, road networks, commercial centers through the juxtaposition of sacred space and community space. Truly Mazars and Akhadas are a center of cultural transition beyond language, geography and race to shape this sacred land a spiritual identity and symbol of faith. This study focuses on these paradigms in terms of architecture and urban design to make a new approach to redefine the understanding of Sylhet city for future researchers and historians.

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Sengupta, Madhumita. "Becoming Hindu: The cultural politics of writing religion in colonial Assam." Contributions to Indian Sociology 55, no. 1 (February 2021): 59–88. http://dx.doi.org/10.1177/0069966720971723.

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The use of labels such as ‘isolation’ or ‘assimilation’ to characterise tribal communities dwelling in the plains region of British Assam had a discursive history that took no notice of the region’s prolonged tradition of vibrant interfaith transmissions and cultural exchanges. This essay flags a disjuncture between early ethnographic literature on the ‘tribes’ of the plains region of Assam, and their later enumeration in census data from the middle of the 19th century. While census makers in Assam attributed an ‘unusual’ surge in the number of Hindus to proselytisation by Vaishnavite and Brahman priests, and to the erosion of tribal modes of worship, this article argues that colonial enumerative practices were directly imbricated in producing the ‘Hindu’ in a way that was transformative of quotidian relations and processes of exchange characterising the region. The political pressure to possess fixed and singular identities and the growing rhetoric of a muscular Hinduism symbolised by renewed interest in Indological studies, combined to enhance Hinduism’s prestige and symbolic value. Becoming a Hindu was easier now that the definition of Hinduism as a loosely bound corpus of ritually coded behaviour enabled a wide array of practices to be labelled as ‘Hindu’.

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Simmons, Caleb. "Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal. By Varuni Bhatia. New York: Oxford University Press, 2017. xiii, 291 pp. ISBN: 9780190686246 (cloth)." Journal of Asian Studies 80, no. 3 (August 2021): 782–83. http://dx.doi.org/10.1017/s0021911821001121.

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Deka, Sewali, and Nirupam Khanikar. "REBEL KING BHARATH SINGHA AND HIS COINS: BHAUMA-NARAKA LEGEND FOR THE FORMATION OF MATAK KINGDOM." Humanities & Social Sciences Reviews 8, no. 4 (August 19, 2020): 507–14. http://dx.doi.org/10.18510/hssr.2020.8449.

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Purpose of the study: Moamaria rebel king Bharath Singha of Assam issued coins declaring himself a descendant of Bhagadatta. In the present study, we have discussed the ancestral lineage of the rebel king and the various aspects of his association of Bhagadatta. Methodology: The ancestral root and genealogy of the Mayamara gurus, the community of the rebel king, based on the biographies and other available sources. Genuine coins issued by Bharath Singha were taken for the present study. Various other primary and secondary sources related to the coinage of Assam, historical events, genealogy, and inscriptions were also analysed, and contents are compared to reach a decision. Main Findings: Bharath Singha established a kingdom based on the Neo-Vaishnavite faith. He associated himself with the legendary king Bhagadatta of Pragjyotishpura for the legitimation of his rule. Applications of this study: The study may be applied in analysing the nature of the Moamaria Rebellion. Novelty/Originality of this study: In the present study we have discussed Moamaria rebel leader Bharath Singha of Assam and his coins. Although a good number of works have been published discussing various aspects of Moamaria Rebellion, no special attention had been given to Bharath Singha.

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Timoshchuk, A. S. "Вайшнавизм: стратегии конструирования и концептуализации." Nations and religions of the Eurasia, 2018. http://dx.doi.org/10.14258/nreur(2018)1-07.

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Dobrodum, O. "VAISHNAVA REMINISCENCES OF POSTMODERNIST CIVILIZATION." Humanities Studies, no. 31 (2018). http://dx.doi.org/10.17721/2521-6805.2018/31-2/11.

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The purpose of the article is to focus attention on the place of Vaishnavism as one of the forms of postmodern expression in modern civilization. Research results – identification of the particularities of the representation of India in the postmodern era, the rather conservative and at the same time exclusively innovative and high-tech, post-modernization of the Hindu narrative, the specificity of the philosophical reflection of Vaishnavism as a manifestation of Hinduism. Scientific novelty – analysis of oriental / Neo-Hindu discourses in the postmodern context.

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Azad, Abdul Kalam. "Barpeta Kirtanghar: The Centre of Neo-Vaishnavite Culture of Assam." SSRN Electronic Journal, 2012. http://dx.doi.org/10.2139/ssrn.2003939.

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Fil, Yuliia. "International Society for Krishna Consciousness (ISKCON) in the time of War in Donbas (2014 – 2019)." Religious Freedom, no. 25 (January 2, 2021). http://dx.doi.org/10.32420/rs.2020.25.2112.

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International Society for Krishna Consciousness (ISKCON) in Ukraine faces different kinds of challenges – practical as well as spiritual – since the war in Donbas had been started. The practical challenge deals with taking care of fellows believers from war areas. The spiritual concerns what the community stand for in the conflict. The response on the first one was the foundation of “Ukrainian Vaisnava Refugee Fund” which provides temporal shelter for the refugees and makes the premises in Vaishnava retreat centers ready for the cold season. Concerning the second challenge – ISKCON claims principal and conscious detachment from the war. One could not expect different positions from this religious organization taking to account its theological particularities of the religion. Firstly, Vaishnavism claims a strong division on material and spiritual (transcendental) worlds so that worldly deals including wars treated less important and valuable. Secondly, the Hindu imagination on time implies that Earth is facing the period of degradation (kali yuga) when wars are inevitable and no one can influence it, so there is no point in active participation in them. Thirdly, Vaishnavism does not think about its position on war as on the detachment rather it claims the different type of participation which derives from the understanding of its mission in any conflict which differs from missions of other religious organizations. The mission of ISKCON in the war not to take one or another side but transform the quality of ignorance (tama-guna) into the quality of goodness (sattva-guna) which is reached by transcendental, not worldly methods. Therefore, any ISKCON charity project does not deals with the help one or another side of the conflict directly but strive to be universal and provide help irrespective to war affairs. As a result of this position only two ways of charity was possible for the Krishnaites in a wartime – the project “Food for life. Donbas” and taking care of abandoned cows in the conflict zone. However, the individual position of devotee could differ from organization’s one. Usually it depends on his or her personal experience or background, especially before coming to Krishna’s consciousness. There are devotees who follow pro-Ukrainian position as well as those who follow pro-Russian, thus Vaishnavas’ attitude to the conflict reflects, in general, the Ukrainian population attitude to it on particular territories. It does not mean that devotees on the Ukrainian territories are all pro-Ukrainian and those who are on the uncontrolled territories are all pro-Russian. Both positions exist on the both sides from the frontline. But because of curtain reasons one or another position is louder on one side from the frontline and almost silent on another. It could be concluded that Vaishnavas accepted the spiritual challenge successfully on both collective and individual level. As field work has shown ISKCON avoided inner conflicts and schism on the political ground. Furthermore, Ukrainian Vaishnavas have not lost the connection with their fellow believers on the uncontrolled territories. Moreover, they also have not lost the good relationships and connections with Russian fellow believers. Though the intensity of such contacts decreased drastically it is more due to technical reasons connecting with the difficulties on the borders. Regarding ISKCON yatras on the uncontrolled territories of Donbas and in Crimea they are facing difficulties with selflegalization due to strict religious laws.

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Chaterji, Paloma. "Understanding Women-Nature Dynamics: Eco-consciousness as a Quest for Identity in Selected Texts from Assam." Rupkatha Journal on Interdisciplinary Studies in Humanities 12, no. 5 (October 17, 2020). http://dx.doi.org/10.21659/rupkatha.v12n5.rioc1s15n1.

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My paper will explore the constantly changing dynamics of women-nature relationship through social and cultural history of Assam. I will gradually explore the eco-consciousness and the changing principles of my subjects as I shift my focus from the Shakti cult, to the Vaishnavite, to the modern urbanised subjects of the texts. The women characters in these texts will be the primary focus of this study as I begin to explore how they struggle to recognize their individual identity and how their association with nature comes as a response to accommodate what has been rendered passive by patriarchy. I will reflect on how the ever ideal and nurturing image of nature is problematic. The place-specific behavior of the characters in my study will offer a better vision of how women combat the ever presence patriarchal horrors through interaction with nature. Such an interaction reveals how nature actually makes women conscious of their individuality. This study will convey how free spirited nature helps these women overcome their limited space laced with patriarchal beliefs of selfless nurturing where the self is denied. Building on postcolonial critics like Chandra Mohanty, I would like to explore the discursive limits set by the processes of homogenization to which Assamese women have been subjected by a range of texts. This paper will explore the changing configurations of these limits and their implications, especially with regard to their interpellation in patriarchy. Through gendered readings of representative texts like Indira Goswami’s The Man from Chinnamasta and The Moth Eaten Howdah of the Tuskar and Mitra Phukan’s The Collector’s Wife, I will try to dismantle the essentialist binaries of nature/culture, men/women. Finally, this paper aims to dilute the ‘feminine’ and the ‘masculine’ principles and looks beyond the gynocentric essentialism of both nature and women.

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