Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
Share
Share our website with your friends.
Email this page to a friend
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Books > Hindu > Bhakti Renaissance (A Rare Book)
Displaying 4686 of 7021         Previous  |  NextSubscribe to our newsletter and discounts
Bhakti Renaissance (A Rare Book)
Pages from the book
Bhakti Renaissance (A Rare Book)
Look Inside the Book
Description
Back of the Book

ASOKE KUMAR MAJUMDAR, M.A., D.Phil., attracted the notice of Dr. K. M. Munshi by hi work Chalukyas of Gujarat (1955) and was appointed to the staff of the Bharatiya Vidya Bhavan. Later he served as the Director of the Bhavan’s Delhi Kendra from its inception in 1957 to 1964 when he returned to Bombay as Joint Director (Academic) of the Bharatiya Vidya Bhavan and Head of its Post-Graduate and Research Department. He was also the Editor- in-charge of the Constitutional Documents (Munshi Papers) and Assistant Editor of the History and Culture of Indian People. His works include Advent of Independence (1963), Problem of Hindi (1966), Caitanya His Life and Doctrine (1969), Impact of Sankaracarya on Indian Thought (1972), Elements of Indian Culture (1972), Economic Background of the Epic Society (1977), Concise History of Ancient India, Vol. I, Political History (1977) and Gaudiya Vaisnava Studies (1978). Dr. Majumdar was a fellow of the Senate and a member of the Academic Council of the Bombay University and is a member of the Indian Historical Records Commission. He has also visited the U.S.S.R. under the Indo-Soviet cultural exchange programme. Dr. Majumdar retired from the Bharatiya Vidya Bhavan in 1976 and is now settled in Santiniketan, West Bengal, pursuing his literary activities.

 

Preface to the first Edition

It is always a work of time for ideas which have beer inwoven into the national life of a people to undergo complete expulsion, and for other ideas to be introduced, in their room Religious ideas are, of all ideas, the most tenacious and powerful; and, when once a set of values-based on experience has taken possession ‘of a nation it will never relax its hold on the popular mind, until after a long conflict with ideas which are more cogent than itself; and, although, through exhaustion, it is compelled to give place to them, it will, as it expires, fight every inch of the way, and continue the context even when reduced to absolute weakness as a dormant idea ready to germinate whenever conditions are favourable. Thus it took several centuries for Buddhism to expire in India but certain values established by Buddha never died, though no great acharya did ever come forward to restate those values in terms of Buddhistic faith. The great religious leaders of the middle ages in India preferred to base their teachings on Vedanta and caught the popular imagination by emphasizing the importance of bhakti as a means of realization.

This work has been called the Bhakti Renaissance, in which the English word has been used in• its etymological sense, that is, rebirth. We may regard the “renaissances,” the carrying of religion or art from one society to another, as the equivalent of transmission of force. In fact, however, renaissance is almost always a new creation. Therefore, though it may appear from the following pages that an unbroken stream of bhakti has flown down the ages, there have been periods of high and low tide, ‘Of the earlier periods we do not know the details, but the periods when the Bhaktt-sastras, or the Bhagavata were written must have been in some manner comparable to the ages of Ramanuja, Madhva, Vallabha, or Chaitanya and in our age, of Ramakrishna, when a powerful stream .of mysterious faith was released.’ As these periodic movements are usually linked with a. person, with whom bhakti may be said to be reborn, this ‘work has’ been called the Bhakti Renaissance.

The first part of the work may serve as an introduction to a history of the bhakti movement, but for various reasons I have not discussed the philosophy of the different schools of thought, nor the Pancharantra doctrine. In support of my decision I may quote the well-known saying:

Vag-vaikhari sabda-jhari sastra-vyakhyana kausalam
Vaidushyam vidusham tad=vat bhuktaye na tu muktaye.

It has been pointed out to me that the statement on p. 1., that all the sadhakas or devotees are at the same time jnana-yogins, bhnkti-yogins, and ,-raja-yogins, requires explanation. Now, explanation is difficult, for I have written here what I have observed. In my support, I can cite the writings of Swami Vivekananda. Incidentally, this was one of, the reasons for the long quotation from Swamiji’s work on p. 9. He is usually associated with jnana and karma, and few would care to remember that he had so passionately upheld the most criticized part of the Bahgavata. So I have inserted a long passage, for I cannot expect all the readers to be familiar with Swamiji’s works, and in any case, his forceful language illumines the subject in a manner which mine would have utterly failed to do.

In the present work, the views of the saints have been preferred to those of modem scholars, for the intention was to trace the perennial source of inspiration of the Hindus. Their beliefs and faiths may have no objective validity in themselves, but have to be accepted at their face value by an historian who wants to probe into the rationale of their activities, and analyze the impact on the country of those faiths, beliefs, and the mystique which have sustained the Hindus through centuries of cruel oppression. That they were not degraded intellectually and morally through sheer frustration is an index of the power of the faith that sustained them. This is the difference between India and China, two of the oldest world civilizations, Western contact destroyed China’s faith in herself, and she! had to accept Communism at best a Western concept of life, to find her salvation. India on the other hand finds solace in her indigenous faith and philosophy.

Indian philosophy has been presented to the modern world by scholars mainly as epistemological or ontological studies with the help of Western terminology. Hence the insistence on a history of philosophy, in which an idea Is studied in the process of its development, rather than as an idea-in itself. The main import of Indian thought throughout the ages has been, however, that there is a world or a reality which may be penetrated by direct experience and an intuitive state developed which is absolutely independent of theoretical and intellectual cognition, This is called mysticism, sometimes reverently, sometimes derisively, and sometimes quite stupidly the term is applied to juggler’s tricks by credulous people.

 

Preface to the second Edition

This work has been out of print for several years, but so far as the main text was concerned, no substantial change was required for this edition except small additions and minor corrections. There are, however, two additions. The first is Chapter III of this edition, entitled Buddhism and Bhakti. In the first edition, discussion was based almost exclusively on brahminical literature, but it was felt that the history of the development of devotional cult would be incomplete if its transmission through Buddhism was left out.

The second addition is the1 appendix entitled Women in Vaishnavism. The Indian Council of Social Research, New Delhi, commissioned me to write this paper for their intended publication during the Women’s International Year. But the project did not materialize, and the ICSSR kindly gave me permission to publish it elsewhere, for which I am grateful to them. The last section of the paper, in which the lives and works of some Vaishnava women saints were discussed, have been omitted in the present appendix, as most of the material on which that section was based will be found in the text of the present work. For Sita and Sulabha, I would refer the reader to my book Economic Background of the Epic Society, where I have also discussed the general position of women during the Epic Age. My thanks are due to the Bharatiya Vidya Bhavan and to my friend Shri S. Ramakrishnan for, publishing this edition.

 

Contents

 

  Preface v
  Preface to the Second Edition ix
  I. Definition 1
  II. Gita and the Bhagavata 10
  III. Buddhism and Bhakti 21
  IV. The Founders 32
  V. Literature 52
  VI. Effect of Bhakti on Modern Indian Languages 76
  VII. Modern Religious Movements 92
  VIII. Bhakti in Politics 107
  Appendix: Status of Women in Vaishnavism 127
  Select Bibliography of Modern Works 143

Sample Page


Bhakti Renaissance (A Rare Book)

Item Code:
NAC546
Cover:
Paperback
Edition:
1979
Publisher:
Bharatiya Vidya Bhawan
Size:
8.5 Inch X 5.5 Inch
Pages:
152
Other Details:
Weight of the Book: 165 gms
Price:
$20.00   Shipping Free
Look Inside the Book
Add to Wishlist
Send as e-card
Send as free online greeting card
Bhakti Renaissance (A Rare Book)

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 5263 times since 3rd Oct, 2014
Back of the Book

ASOKE KUMAR MAJUMDAR, M.A., D.Phil., attracted the notice of Dr. K. M. Munshi by hi work Chalukyas of Gujarat (1955) and was appointed to the staff of the Bharatiya Vidya Bhavan. Later he served as the Director of the Bhavan’s Delhi Kendra from its inception in 1957 to 1964 when he returned to Bombay as Joint Director (Academic) of the Bharatiya Vidya Bhavan and Head of its Post-Graduate and Research Department. He was also the Editor- in-charge of the Constitutional Documents (Munshi Papers) and Assistant Editor of the History and Culture of Indian People. His works include Advent of Independence (1963), Problem of Hindi (1966), Caitanya His Life and Doctrine (1969), Impact of Sankaracarya on Indian Thought (1972), Elements of Indian Culture (1972), Economic Background of the Epic Society (1977), Concise History of Ancient India, Vol. I, Political History (1977) and Gaudiya Vaisnava Studies (1978). Dr. Majumdar was a fellow of the Senate and a member of the Academic Council of the Bombay University and is a member of the Indian Historical Records Commission. He has also visited the U.S.S.R. under the Indo-Soviet cultural exchange programme. Dr. Majumdar retired from the Bharatiya Vidya Bhavan in 1976 and is now settled in Santiniketan, West Bengal, pursuing his literary activities.

 

Preface to the first Edition

It is always a work of time for ideas which have beer inwoven into the national life of a people to undergo complete expulsion, and for other ideas to be introduced, in their room Religious ideas are, of all ideas, the most tenacious and powerful; and, when once a set of values-based on experience has taken possession ‘of a nation it will never relax its hold on the popular mind, until after a long conflict with ideas which are more cogent than itself; and, although, through exhaustion, it is compelled to give place to them, it will, as it expires, fight every inch of the way, and continue the context even when reduced to absolute weakness as a dormant idea ready to germinate whenever conditions are favourable. Thus it took several centuries for Buddhism to expire in India but certain values established by Buddha never died, though no great acharya did ever come forward to restate those values in terms of Buddhistic faith. The great religious leaders of the middle ages in India preferred to base their teachings on Vedanta and caught the popular imagination by emphasizing the importance of bhakti as a means of realization.

This work has been called the Bhakti Renaissance, in which the English word has been used in• its etymological sense, that is, rebirth. We may regard the “renaissances,” the carrying of religion or art from one society to another, as the equivalent of transmission of force. In fact, however, renaissance is almost always a new creation. Therefore, though it may appear from the following pages that an unbroken stream of bhakti has flown down the ages, there have been periods of high and low tide, ‘Of the earlier periods we do not know the details, but the periods when the Bhaktt-sastras, or the Bhagavata were written must have been in some manner comparable to the ages of Ramanuja, Madhva, Vallabha, or Chaitanya and in our age, of Ramakrishna, when a powerful stream .of mysterious faith was released.’ As these periodic movements are usually linked with a. person, with whom bhakti may be said to be reborn, this ‘work has’ been called the Bhakti Renaissance.

The first part of the work may serve as an introduction to a history of the bhakti movement, but for various reasons I have not discussed the philosophy of the different schools of thought, nor the Pancharantra doctrine. In support of my decision I may quote the well-known saying:

Vag-vaikhari sabda-jhari sastra-vyakhyana kausalam
Vaidushyam vidusham tad=vat bhuktaye na tu muktaye.

It has been pointed out to me that the statement on p. 1., that all the sadhakas or devotees are at the same time jnana-yogins, bhnkti-yogins, and ,-raja-yogins, requires explanation. Now, explanation is difficult, for I have written here what I have observed. In my support, I can cite the writings of Swami Vivekananda. Incidentally, this was one of, the reasons for the long quotation from Swamiji’s work on p. 9. He is usually associated with jnana and karma, and few would care to remember that he had so passionately upheld the most criticized part of the Bahgavata. So I have inserted a long passage, for I cannot expect all the readers to be familiar with Swamiji’s works, and in any case, his forceful language illumines the subject in a manner which mine would have utterly failed to do.

In the present work, the views of the saints have been preferred to those of modem scholars, for the intention was to trace the perennial source of inspiration of the Hindus. Their beliefs and faiths may have no objective validity in themselves, but have to be accepted at their face value by an historian who wants to probe into the rationale of their activities, and analyze the impact on the country of those faiths, beliefs, and the mystique which have sustained the Hindus through centuries of cruel oppression. That they were not degraded intellectually and morally through sheer frustration is an index of the power of the faith that sustained them. This is the difference between India and China, two of the oldest world civilizations, Western contact destroyed China’s faith in herself, and she! had to accept Communism at best a Western concept of life, to find her salvation. India on the other hand finds solace in her indigenous faith and philosophy.

Indian philosophy has been presented to the modern world by scholars mainly as epistemological or ontological studies with the help of Western terminology. Hence the insistence on a history of philosophy, in which an idea Is studied in the process of its development, rather than as an idea-in itself. The main import of Indian thought throughout the ages has been, however, that there is a world or a reality which may be penetrated by direct experience and an intuitive state developed which is absolutely independent of theoretical and intellectual cognition, This is called mysticism, sometimes reverently, sometimes derisively, and sometimes quite stupidly the term is applied to juggler’s tricks by credulous people.

 

Preface to the second Edition

This work has been out of print for several years, but so far as the main text was concerned, no substantial change was required for this edition except small additions and minor corrections. There are, however, two additions. The first is Chapter III of this edition, entitled Buddhism and Bhakti. In the first edition, discussion was based almost exclusively on brahminical literature, but it was felt that the history of the development of devotional cult would be incomplete if its transmission through Buddhism was left out.

The second addition is the1 appendix entitled Women in Vaishnavism. The Indian Council of Social Research, New Delhi, commissioned me to write this paper for their intended publication during the Women’s International Year. But the project did not materialize, and the ICSSR kindly gave me permission to publish it elsewhere, for which I am grateful to them. The last section of the paper, in which the lives and works of some Vaishnava women saints were discussed, have been omitted in the present appendix, as most of the material on which that section was based will be found in the text of the present work. For Sita and Sulabha, I would refer the reader to my book Economic Background of the Epic Society, where I have also discussed the general position of women during the Epic Age. My thanks are due to the Bharatiya Vidya Bhavan and to my friend Shri S. Ramakrishnan for, publishing this edition.

 

Contents

 

  Preface v
  Preface to the Second Edition ix
  I. Definition 1
  II. Gita and the Bhagavata 10
  III. Buddhism and Bhakti 21
  IV. The Founders 32
  V. Literature 52
  VI. Effect of Bhakti on Modern Indian Languages 76
  VII. Modern Religious Movements 92
  VIII. Bhakti in Politics 107
  Appendix: Status of Women in Vaishnavism 127
  Select Bibliography of Modern Works 143

Sample Page


Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Related Items

Bhakti Rasa (Meditaion on Love) (Talk By Swami Swaroopananda) (Audio CD)
Swami Swaroopananda
Chinmaya Mission Trust
Item Code: ICK062
$22.00
Add to Cart
Buy Now
Jyoti Kalash Chhalke: Bhakti Songs from Hindi Films (Audio CD)
Lata Mangeshkar
RPG Music (2009)
Item Code: IZZ073
$22.00
Add to Cart
Buy Now
Bhakti Manjari (Volume 2) (Audio CD)
Item Code: ICR536
$22.00
Add to Cart
Buy Now
Bhakti Instrumentals: Instrumentals of Immortal Devotional Songs (Audio CD)
Kedar Pandit
EMI (2009)
Item Code: ICC080
$28.00
Add to Cart
Buy Now
Bhakti Instrumentals & Karaoke (MP3)
EMI (2009)
Item Code: ICR570
$22.00
Add to Cart
Buy Now
Bhakti Suman (Audio CD)
Various Artistes
Times Music (2003)
Item Code: ICV009
$22.00
Add to Cart
Buy Now
The Archaeology of Bhakti II (Royal Bhakti, Local Bhakti)
by Emmanuel Francis and Charlotte Schmid
Hardcover (Edition: 2016)
Institute Francais de Pondichery
Item Code: NAM629
$65.00
Add to Cart
Buy Now
தெய்வீக பக்தி மலர்: Deiveeka Bhakti Malar - Bhakti Kalanjiyam (Tamil)
Paperback (Edition: 2013)
Pearl Press, Chennai
Item Code: NZJ027
$25.00
Add to Cart
Buy Now
BHAKTI AND SANKIRTAN (With Sandilya Bhakti Sutras - Text, Meaning 

and Commentary)
by Swami Sivananda
Paperback (Edition: 2013)
The Divine Life Society
Item Code: IDF843
$12.50
Add to Cart
Buy Now
Sri Bhakti Sandarbha (Volume 1) Srila Jiva Gosvami: Bhakti is the complete methodology (Anuccheda 1-178)
by Bruce Martin Dr. Satya Narayana Dasa
Hardcover (Edition: 2005)
Jiva Institute, Vrindavan
Item Code: IDG285
$55.00
Add to Cart
Buy Now
Bhakti Beyond the Forest (Current Research on Early Modern Literatures in North India, 2003-2009)
by Imre Bangha
Hardcover (Edition: 2013)
Manohar Publishers and Distributors
Item Code: NAM911
$50.00
Add to Cart
Buy Now
The Archaeology of Bhakti (Set of 2 Volumes)
by Emmanuel Francis and Charlotte Schmid
Paperback/Hardcover (Edition: 2014)
Institute Francais de Pondichery
Item Code: NAM347
$80.00
Add to Cart
Buy Now

Testimonials

I recieved my Mahavir pendant today. It is wonderful. I was recently in Delhi and as it was a spiritual trip visiting Jain temples in Rajasthan, Agra, Rishikesh and Delhi i did not have the opportunity to shop much. The pendant is beautiful and i shall treasure it. I have attached a picture of me in India. Your country and the people will always be in my heart.
Evelyn, Desoto, Texas.
I received my Order this week, It's wonderful. I really thank you very much.
Antonio Freitas, Sao Paulo, Brazil.
I have been ordering from your site for several years and am always pleased with my orders and the time frame is lovely also. Thanks for being such a wonderful company.
Delia, USA
I recviced Book Air Parcel(Nadi-Astrology). I am glad to see this book. Thankx. Muhammad Arshad Nadeem Pakistan.
Muhammad Arshad Nadeem
It is always a great pleasure to return to Exotic India with its exquisit artwork, books and other items. As I said several times before, Exotic India is far more than a highly professional Indian online shop; it is in fact an excellent ambassador to the world for the splendour of Indian wisdom and spirituality. I wish a happy and successful New Year 2017 to Exotic India and its employees! You can be very proud of yourself!
Dr Michael Seeber (psychiatrist and psychotherapist, Essen/Germany)
My last order arrived in a reasonable amount of time, regarding the long way it had to take! I am glad to find this and some other ayurvedic remedy, as well as books and much other things at your online-store and I am looking forward to be your customer again, some time.
Andreas, Germany.
Намаскар! Честно говоря, сомневался. Но сегодня получил свой заказ. Порадовала упаковка, упаковано всё очень тщательно и аккуратно. Большое спасибо, как раз подарок к Новому Году! Namaskar! Frankly, I doubted. But today received my order. We were pleased with the packaging. Everything is packed carefully and accurately. Thank you very much, just a gift for the New Year!
Ruslan, Russia.
Thanks for the great sale!! It really helped me out. I love Exotic India.
Shannon, USA
I have got the 3 parcels with my order today and everything is perfect. Thank you very much for such a good packaging to protect the items and for your service.
Guadalupe, Spain
Great books! I am so glad you make them available to order, thank you!
Yevgen, USA
TRUSTe online privacy certification
Language:
Currency:
All rights reserved. Copyright 2017 © Exotic India