Plurality of Spiritual Paths in the Dādūpanthī Community of Seventeenth-century Rājasthān.

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Výsledek na webu

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DOI - Digital Object Identifier

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Jazyk výsledku

angličtina

Název v původním jazyce

Plurality of Spiritual Paths in the Dādūpanthī Community of Seventeenth-century Rājasthān.

Popis výsledku v původním jazyce

How should we approach the phenomenon of plurality of voices in contexts of Indian religious traditions? Does it suffice, for a religious openness of a community to be ackgnowledged, to hear each of their members to proclaim, in different words and with differing emphases, one and the same tenet? Or is the range of their real tolerance tested by their willingnes to discuss and accept different solutions to common spiritual questions? If so, where are the limits of what is still felt and understood to be acceptable? Different Indian communities, panths and sampradāyas found different answers to this problem – answers that might change, and did change with time and circumstances. The present contribution will focus on the role attributed to God in the spiritual progress to the ultimate goal which is called variously sahaja, sūnā, end of the circle of rebirths, or unity with the Supreme being (Rām, Hari, Govind) in the early, formative years of the Rājasthānī Dādūpanth. Here, different approaches to this basic question can be discovered and analysed in the the vāṇī, or sayings (couplets and poems) attributed to medieval North Indian mystic Kabīr (ca. 1440–ca.1518). Closer reading of these texts reveals a variety of attitudes, from devotional longing and cry for help to (seemingly) distant God in the vinaya style, to typically Nāthyogī descriptions of (re)discovering the Supreme in oneʼs own self with oneʼs own efforts. A number of poems can be read as distinct voices in a dialogue between these two positions, with subtle shifts and reinterpretations of their ultimate message. Relative openness manifesting itself in the Kabīr vāṇī is set in a broader context of pañc-vānī („Five voices“), as the emerging corpus of voices of Dādū, the founder of the panth, Kabīr, and three other North Indian sants began to be called. The non-dogmatic aspects of the analysed vāṇī collection appear to be fully in line with the contents of the Dādūpanthī codex in which it was embedded: a huge collection including a wide variery of Old Hindī and Sanskrit religious literature. Codices of this type are to be seen as historical documents of cardinal importance for the study of religious pluralism in medieval India.

Název v anglickém jazyce

Plurality of Spiritual Paths in the Dādūpanthī Community of Seventeenth-century Rājasthān.

Popis výsledku anglicky

How should we approach the phenomenon of plurality of voices in contexts of Indian religious traditions? Does it suffice, for a religious openness of a community to be ackgnowledged, to hear each of their members to proclaim, in different words and with differing emphases, one and the same tenet? Or is the range of their real tolerance tested by their willingnes to discuss and accept different solutions to common spiritual questions? If so, where are the limits of what is still felt and understood to be acceptable? Different Indian communities, panths and sampradāyas found different answers to this problem – answers that might change, and did change with time and circumstances. The present contribution will focus on the role attributed to God in the spiritual progress to the ultimate goal which is called variously sahaja, sūnā, end of the circle of rebirths, or unity with the Supreme being (Rām, Hari, Govind) in the early, formative years of the Rājasthānī Dādūpanth. Here, different approaches to this basic question can be discovered and analysed in the the vāṇī, or sayings (couplets and poems) attributed to medieval North Indian mystic Kabīr (ca. 1440–ca.1518). Closer reading of these texts reveals a variety of attitudes, from devotional longing and cry for help to (seemingly) distant God in the vinaya style, to typically Nāthyogī descriptions of (re)discovering the Supreme in oneʼs own self with oneʼs own efforts. A number of poems can be read as distinct voices in a dialogue between these two positions, with subtle shifts and reinterpretations of their ultimate message. Relative openness manifesting itself in the Kabīr vāṇī is set in a broader context of pañc-vānī („Five voices“), as the emerging corpus of voices of Dādū, the founder of the panth, Kabīr, and three other North Indian sants began to be called. The non-dogmatic aspects of the analysed vāṇī collection appear to be fully in line with the contents of the Dādūpanthī codex in which it was embedded: a huge collection including a wide variery of Old Hindī and Sanskrit religious literature. Codices of this type are to be seen as historical documents of cardinal importance for the study of religious pluralism in medieval India.

Druh

C - Kapitola v odborné knize

CEP obor

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OECD FORD obor

60500 - Other Humanities and the Arts

Projekt

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Návaznosti

I - Institucionalni podpora na dlouhodoby koncepcni rozvoj vyzkumne organizace

Rok uplatnění

2025

Kód důvěrnosti údajů

S - Úplné a pravdivé údaje o projektu nepodléhají ochraně podle zvláštních právních předpisů

Název knihy nebo sborníku

Provincialising Pluralism. Difference and Diversity in South Asian Traditions.

ISBN

9781350436046

Počet stran výsledku

25

Strana od-do

273-297

Počet stran knihy

544

Název nakladatele

Bloomsbury Publishing

Místo vydání

London

Kód UT WoS kapitoly

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