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The ascetic, devotional sect of the Mahanubhavs -Those of the greatexperience - arose, like the much more popular bhakti movement ofthe Vårkaris centred in Pandharpur, in thirteenth century Maharastra.If in the beginning the Mahanubhavs... more
The ascetic, devotional sect of the Mahanubhavs -Those of the greatexperience - arose, like the much more popular bhakti movement ofthe Vårkaris centred in Pandharpur, in thirteenth century Maharastra.If in the beginning the Mahanubhavs had a fairly rapid expansion, especiallyin the northern and eastern regions of Maharastra, around theend of the fourteenth century their movement went underground aimingat a defensive isolation from the larger Hindü context. They centredthemselves in remote areas and villages. Although the prominentleaders among the early Mahanubhavs were brahma's (often convertsfrom the prevailing advaita vaißñavism), their followers were and aremostly non-brahma's, that is, low caste people and even untouchables.Outside of their own closed circles Mahanubhavs were met with prejudiceand distrust, at least up to the beginning of the twentieth century.In this volume the author offers an overview of the origins and mainreligious and doctrinal characteristics of...
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Tolerance was and still is a key notion in Neo-Hindu discourse. Its systematic articulation is to be found in the speeches and writings of Swami Vivekānanda. Inspired by his master Rāmakṛṣṇa, he proclaimed non-dual ( advaita) Vedānta as... more
Tolerance was and still is a key notion in Neo-Hindu discourse. Its systematic articulation is to be found in the speeches and writings of Swami Vivekānanda. Inspired by his master Rāmakṛṣṇa, he proclaimed non-dual ( advaita) Vedānta as the metaphysical basis of universal tolerance and brotherhood as well as of India’s national identity. Conceptually, his notion of tolerance is to be understood as a hierarchical inclusivism, given that all religions are said to be ultimately included in Vedāntic Hinduism. The claim is that Advaita Vedānta is not a religion but Religion itself. Thus Vivekānanda promoted his understanding of Vedāntic Hinduism as the world religion based upon what he perceived to be universally valid ethical and metaphysical principles. Neo-Hinduism has had a profound, lasting influence among the educated middle classes of India and Vivekānanda was among those who paved the way for the independence movement of the early 20th century. The popular Western view of Hinduis...
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In Chapter 1, Antonio Rigopoulos explores the significance of divine trees in the construction of the charismatic persona of Sathya Sāī Bābā (1926–2011), the famous god-man of Puttaparthi in southern Andhra Pradesh. Particular attention... more
In Chapter 1, Antonio Rigopoulos explores the significance of divine trees in the construction of the charismatic persona of Sathya Sāī Bābā (1926–2011), the famous god-man of Puttaparthi in southern Andhra Pradesh. Particular attention is paid to the pārijāta, the tamarind tree as kalpavr̥kṣa and the vaṭa/bodhi tree, which in the saint’s hagiography are related to his advent, his miraculous powers and the meditative practice conducive to final liberation (mokṣa), respectively.
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... Mòrtyu: Concept of death in Indian traditions : transformation of the body and funeral rites. Post a Comment. CONTRIBUTORS: Author: Filippi, Gian Giuseppe (b. 1947, d. ----. Author: Rigopoulos, Antonio (b. 1962, d. ----. PUBLISHER: DK... more
... Mòrtyu: Concept of death in Indian traditions : transformation of the body and funeral rites. Post a Comment. CONTRIBUTORS: Author: Filippi, Gian Giuseppe (b. 1947, d. ----. Author: Rigopoulos, Antonio (b. 1962, d. ----. PUBLISHER: DK Printworld (New Delhi). SERIES TITLE: ...
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Ratnākaram Sathyanārāyaṇa Rāju alias Sathya Sai Baba (1926-2011), from the village of Puttaparthi in the Anantapur district of Andhra Pradesh, has been one of the most popular Indian gurus. Scholarly attention has focused on his... more
Ratnākaram Sathyanārāyaṇa Rāju alias Sathya Sai Baba (1926-2011), from the village of Puttaparthi in the Anantapur district of Andhra Pradesh, has been one of the most popular Indian gurus. Scholarly attention has focused on his charismatic figure, purported powers and transnational movement but very little on his teaching activity, though the guru considered it to be an essential part of his mission as an avatāra. Indeed he constantly engaged in teaching (upadeśa), both through his discourses and his writings. This article offers a commentary to his first public discourse, which he delivered in his ashram of Prasanthi Nilayam on 17 October 1953, on the final day of the Dasara festival.
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The interviews and audio recordings comprised in this volume are the outcome of a field research to Maharashtra and Andhra Pradesh which took place in October-November 1985 for the preparation of the Author’s BA thesis on the life and... more
The interviews and audio recordings comprised in this volume are the outcome of a field research to Maharashtra and Andhra Pradesh which took place in October-November 1985 for the preparation of the Author’s BA thesis on the life and teachings of the Indian saint Sai Baba of Shirdi (d. 1918), discussed at the Ca’ Foscari University of Venice in June 1987 (Un maestro dell’India moderna: il Sāī Bābā di Śirḍī. L’uomo, l’ambiente, gli insegnamenti). The conversations of each day are preceded by excerpts from the Authorʼs diary. These testimonies record the words of various people in the village of Shirdi and other locales, among whom are the last old men who knew Sai Baba: Balaji Pilaji Gurav, Bappaji Lakshman Ratna Parke, Martanda Mhalsapati, Pandharinath Bhagavant Gonkar, Tukaram Raghujiv Borawke, and Uddhavrao Madhavrao Deshpande. While in Shirdi the Author was also able to interview Uttamrao Patil, son of Tatya Kote Patil, and in Mumbai he had the privilege of meeting Swami Ram Bab...
This paper presents a translation of the 25 th chapter of Nagarjuna's Mula-madhyamaka-kārikā concerning nirvana. After a short introduction on Nagarjuna and his dialectical method based on the tetralemma (catuskoti), the translation... more
This paper presents a translation of the 25 th chapter of Nagarjuna's Mula-madhyamaka-kārikā concerning nirvana. After a short introduction on Nagarjuna and his dialectical method based on the tetralemma (catuskoti), the translation of the text follows accompanied by its Sanskrit original (based on J.W. de Jong's critical edition). I have tried to be as literal as possible, highlighting all key-terms so as to facilitate the reading. In the notes to the text I make reference to Candrakirti's commentary of Nagarjuna's stanzas, following Th. Stcherbatsky's English rendering.
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Page 1. ...; - The Life And Teachings Of Sai Baba Of Shirdi Antonio Rigopoulos Page 2. Page 3. The Life and Teachings of Sai Baba of Shirdi Th±s One X78H-F1R-4A4B Page 4. SUNY Series in Religious Studies Harold Coward, Editor Page 5. Page... more
Page 1. ...; - The Life And Teachings Of Sai Baba Of Shirdi Antonio Rigopoulos Page 2. Page 3. The Life and Teachings of Sai Baba of Shirdi Th±s One X78H-F1R-4A4B Page 4. SUNY Series in Religious Studies Harold Coward, Editor Page 5. Page 6. Page 7. ...
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... South Fallsburg, NY, SYDA Foundation, 1972 (in 182 verses); 29 Sri Guru Gita. Commentary by Parama Pujya Sri Swamiji. English Translation by Dr. PG Krishna Murthy. Mysore, Sri Ganapati Sachchidananda Avadhoota Datta Peetha, 1988 (in... more
... South Fallsburg, NY, SYDA Foundation, 1972 (in 182 verses); 29 Sri Guru Gita. Commentary by Parama Pujya Sri Swamiji. English Translation by Dr. PG Krishna Murthy. Mysore, Sri Ganapati Sachchidananda Avadhoota Datta Peetha, 1988 (in 142 verses); rì Gurugìtà. ...