The Embodiment of Bhakti
This book offers an interpretive history of bhakti, an influential religious perspective in Hinduism. Prentiss argues that although bhakti is mentioned in every contemporary sourcebook on Indian religions, it still lacks an agreed-upon definition. "Devotion" is found to be the most commonly used synonym. Prentiss seeks a new perspective on this elusive concept. Her analysis of Tamil (south Indian) materials leads her to suggest that bhakti be understood as a doctrine of embodiment. Bhakti, she says, urges people towards active engagement in the worship of God. She proposes that the term "devotion" be replaced by "participation," emphasizing bhakti's call for engagement in worship and the necessity of embodiment to fulfill that obligation.
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actions āgamas ānava anava mala Appar Bhāgavata bhakti hymns Bhakti Movement bhakti poets bliss brahmans Buddhists Campantar canon Cekkilär century Chidambaram Chola context couplet Cuntarar dance described devotion discussion distinctive embodiment example experience Gita grace guru Hindu Hinduism humankind hymnists hymns Ibid images imperial temple inscription interpretation Jainism Jains kāma karma king knowledge Line lingam Lord Lord’s Māhātmya mantra māyā medieval monotheism muvar muvar’s hymns Nampi nature nāyanmär Nilai nirguna one’s orientalists Pallava participation performed Periya Puranam perspective Peterson philosophical pilgrimage Poems to Siva poetry praise priests Rājarāja recitation regional languages relationship religion represented ritual sacred saguna saints Saiva Siddhanta Saivism salvation sannyasin Sanskrit scholars sense servant Siva Siva's soul south India story suggests Tamil lands Tamil Saiva Siddhanta Tamil Siva-bhakti term Tevaram Tillai tion Tirumantiram Tirumurai tirupatiyam Tiruttontattokai tradition translation Umāpati understanding Vedas Vedic verses Visnu worship of Siva
Page 25 - Like the Protestant Reformation in Europe in the 16th century, there was a religious, social and literary revival and reformation in India, but notably in the Deccan in the 15th and 16th centuries.
Page 25 - This religious revival was not Brahmanical in its orthodoxy ; it was heterodox in its spirit of protest against forms and ceremonies and class distinctions based on birth, and ethical in its preference of a pure heart, and of the law of love, to all other acquired merits and good works. This religious revival was the work also of the people, of the masses, and not of the classes.
Page 8 - representation', it seems, is useful precisely because and to the extent that it can serve a mediating function between the two positions, neither foundationalist (privileging 'reality') nor superstructural (privileging 'culture'), not denying the category of the real, or essentializing it as some pregiven metaphysical ground for representation. This is the reason why feminism...
Page 26 - Sanskrit to be learned, to be minded lest one forget its rules, paradigms, and exceptions; he is one's own mother tongue. In his view, god lives inside us as a mother tongue does, and we live in god as we live in language — a language that was there before us, is all around us in the community, and will be there after us.