Mapping the Esoteric Body in the Islamic Yoga of Bengal

Hatley, Shaman

doi:10.1086/518813

Cited by 29 publications

(4 citation statements)

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“…ads (Friedmann 1975, p. 217); the Rajput prince Sāvant Singh (1699Singh ( -1764, who wrote voluminous poetry in Braj-bhās .ā with the nom de plume Nāgrīdās ("devotee of sophisticated Rādhā") and also wrote poems in Urdu/Rekhta with sonorous Persian words and distinctive imageries (Pauwels 2012); and so on. From the fourteenth century onwards, the quest for dynamic translational equivalences generated a distinctive genre of Indo-Islamic texts in which Vedantic and yogic categories were hermeneutically re-located on Qur'anic landscapes (Stewart 2001;Khan 2004;Hatley 2007;Dalmia and Faruqui 2014;Ernst 2016;Irani 2018;d'Hubert 2018). Thus, regarding the first Bengali account of the life of the Prophet, the Nabīvam .ś a of Saiyad Sultān (c.1615-1646), Ayesha Irani has argued that its textual layers are constituted by an interweaving of Sufi, Vais .…”

Section: The Centrality Of Peripheriesmentioning

confidence: 99%

The Feminization of Love and the Indwelling of God: Theological Investigations Across Indic Contexts

Barua

Khalid

2020

Religions

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Our essay is a thematic exploration of the malleability of idioms, imageries, and affectivities of Hindu bhakti across the borderlines of certain Indic worldviews. We highlight the theological motif of the feminine-feminised quest of the seeker (virahiṇī) for her divine beloved in some Hindu expressions shaped by the paradigmatic scriptural text Bhāgavata-purāṇa and in some Punjabi Sufi articulations of the transcendent God’s innermost presence to the pilgrim self. The leitmotif that the divine reality is the “intimate stranger” who cannot be humanly grasped and who is yet already present in the recesses of the virahiṇī’s self is expressed with distinctive inflections both in bhakti-based Vedānta and in some Indo-Muslim spiritual universes. This study is also an exploration of some of the common conceptual currencies of devotional subjectivities that cannot be straightforwardly cast into the monolithic moulds of “Hindu” or “Muslim” in pre-modern South Asia. Thus, we highlight the essentially contested nature of the categories of “Hinduism” and “Indian Islam” by indicating that they should be regarded as dynamic clusters of constellated concepts whose contours have been often reshaped through concrete socio-historical contestations, borrowings, and adaptations on the fissured lands of al-Hind.

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Section: The Centrality Of Peripheriesmentioning

confidence: 99%

The Feminization of Love and the Indwelling of God: Theological Investigations Across Indic Contexts

Barua

Khalid

2020

Religions

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“…Founded in 1430 with its capital at Mrauk-U along one of the branches of the Kaladan river, Roshang's early history is still mired in controversy and con- 21 Bhattacharya 2003;Hatley 2007. 22 Irani 2016.…”

Section: T H E Wo R L D Of Ro S H a Ngmentioning

confidence: 99%

The Flame and the Breeze

Mukharji

2017

Hist. Sci. South Asia

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This is a preliminary report on the longevity practices discussed in a Bengali Islamic Yogic text by Haji Muhammad called Nurjamal ba Suratnama written in the last decade of the sixteenth century. This and other similar texts were authored by Bengali literati in the kingdom of Roshang that encompassed at the time both the Arakan and eastern Bengal. I first present the unique cultural and political context in which these texts were produced. Next I discuss the particular text and its author. In doing this I also review the scant scholarship that exists on the material as well as advancing a different and parallel analytic strategy by which the texts might, in my view, be opened up to a broader range of inquiries. In the two subsequent sections I use the proposed strategy of 'figural history' to interrogate two different figures of 'life' that are found in the text under investigation. The entire discussion of longevity practices is organized around these figures of life and I suggest that they need to be explored more fully in their individuality. The conclusion pulls the strings together and reiterates the case for studying the longevity practices in this and other similar texts using figural history as an analytic strategy.

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“…4. See Cashin (1995); Ernst (2016); Bhattacharya (2003Bhattacharya ( -2004; Green (2007); Hatley (2007) 5. See Bouillier (2018 6.…”

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confidence: 99%