Sant and Sufi in Sundardās’s Poetry

Horstmann, Monika

doi:10.1093/acprof:oso/9780198081678.003.0008

Cited by 3 publications

(10 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…They only come with an invitation sending special notifications (khās rukkā). Chieftains (sardār) and ministers (dīwān) 88 For Sawai Jaisingh policies, see Horstmann (2011). Nārāyaṇdās (1978, Śrīdādūpanth Paricay, Book 1).…”

Section: Network Of Banaras-trained Dādūpanthı̄s In Marwarmentioning

confidence: 99%

Sulh-i kull to Vedānta: The Dādū Panth and the Mughal-Rajput imperial paradigm

Rajpurohit

2022

Mod. Asian Stud.

View full text Add to dashboard Cite

Centred on the ‘devotion to the ineffable divine’ (nirguṇ bhakti), the sectarian community known as the Dādū Panth (lit. ‘Dādū's path) had a class of sant-intellectuals who conceived their tradition on high literary and philosophical grounds. Succeeding on the local level, but aspiring to imperial ties, the intellectuals of the Dādū Panth not only built their community identity in relation to the Mughal-Rajput imperial milieu but also to the overlapping ideals of emerging sulh-i kull (universal peace) and Vedānta paradigms. Such expertise on the part of the Dādū Panthīs made their ties with the Marwar royal polity strong and long-lasting, as demonstrated in their hagiographical accounts which are corroborated by land grants by the kingdom. Later in the eighteenth and nineteenth centuries, when the imperial order was waning, the Dādū Panthīs expanded their networks in the Rajput courts of not only Rajasthan, but also Gujarat and Madhya Pradesh. The sants of the bhakti movement(s) are normally thought to have had a lower-caste base—and thus a subaltern voice—but the example of the Dādū Panth presented in this article demonstrates that sants’ social base was broad and that the interrelation of sant-bhakti with the courtly order was strong; sant-bhakti therefore needs to be rethought in the study of bhakti traditions.

show abstract

Section: Network Of Banaras-trained Dādūpanthı̄s In Marwarmentioning

confidence: 99%

Sulh-i kull to Vedānta: The Dādū Panth and the Mughal-Rajput imperial paradigm

Rajpurohit

2022

Mod. Asian Stud.

View full text Add to dashboard Cite

show abstract

“…In order to depict Muslims as radically different and unassimilable, medieval Sanskrit authors of plays deployed literary devices that had until then been used to communicate the "low" caste of characters. 51 Devotional literature from seventeenth-and eighteenth-century Maharashtra similarly reveals the interchangeability of Muslims and Untouchables as "Others" at the level of discourse as well as the far greater preoccupation with the alterity of "Untouchables" rather than of Muslims. 52 Still, historians have expressed frustration at the seeming absence of records of everyday life and local administration for early modern South Asia that exist, for instance, for the Ottoman Empire.…”

Section: Caste and Capitalmentioning

confidence: 99%

“…To memorialize his successes on the battlefield, Vijai Singh is said to have commissioned the Vijay Vilās. 51 This text is focused on Vijai Singh's martial valor and does not offer insight into the changes afoot in his life or kingdom. Vijai Singh's crafting of this kingly image was a departure in numerous ways from his Rathor predecessors.…”

Section: The "Servant " Kingmentioning

confidence: 99%

“…50 He was accused by another mahajan of stealing grain and, acting upon this complaint, the village's scribe slapped Mahajan Rajiye with a series of punishments, among which was tying him amid bhaṅgīs and ordering the bhangīs to spit onto his face. 51 The mere company of bhaṅgīs and contact with their bodily fluids were considered so offensive that they were forms of penalty. While petitioning the crown for justice, Mahajan Rajiye was careful to include in his petition a clarification that those bhaṅgīs did not actually go through with spitting on him.…”

Section: Untouchables Par Excellencementioning

confidence: 99%

See 1 more Smart Citation

Merchants of Virtue: Hindus, Muslims, and Untouchables in Eighteenth-Century South Asia

Cherian

2022

View full text Add to dashboard Cite

Merchants of Virtue explores the question of what it meant to be Hindu in precolonial South Asia. Divya Cherian presents a fine-grained study of everyday life and local politics in the kingdom of Marwar in eighteenth-century western India to uncover how merchants enforced their caste ideals of vegetarianism and bodily austerity as universal markers of Hindu identity. Using legal strategies and alliances with elites, these merchants successfully remade the category of “Hindu,” setting it in contrast to “Untouchable” in a process that reconfigured Hinduism in caste terms. In a history pertinent to understanding India today, Cherian establishes the centrality of caste to the early-modern Hindu self and to its imagination of inadmissible others.

show abstract

“…Monika Horstmann (1983) has translated a chapter on bhakti from Sundardās's scholarly poem Gyān Samudra (the ocean of knowledge) and a shorter poem Gurukṛpā-aṣṭaka (eight verses (or verse-sets) of gurus' blessings). Horstmann has also written a chapter that helpfully situates Sundardās in the larger sant tradition and examines the Sufi influences that are intertwined in his two short poetic (Horstmann 2014). 1 In general, however, Sundardās has not received a great deal of scholarly attention in English-language scholarship.…”

Section: Sundardās: Life and Workmentioning

confidence: 99%

Bhakti versus rīti? The Sants’ perspective

Rajpurohit

2021

Bull. Sch. Orient. Afr. stud.

View full text Add to dashboard Cite

Scholars have rightly questioned the periodization of early modern Hindi literature (fourteenth to mid-nineteenth century) into two major thematic and temporal categories, often described as binaries: an early bhaktikāl (era of devotion), and the later rītikāl (era of mannerism). It is now common to understand bhakti and rīti as complementary modes of poetic expression rather than oppositional styles that poets had to identify with entirely. This paper uses the perspective of poet-saints (sants) to argue that, although the sants share many features with the rīti poets in terms of genres and register, they diverge fundamentally from them on the topic of the proper motives of composing verse. The criticism that the sants register with selected rīti themes – conflicts which would later figure in the writings of Hindi literary historians in the nationalist era – can be seen as anticipating the modern bhakti versus rīti distinction.

show abstract

Sant and Sufi in Sundardās’s Poetry

Cited by 3 publications

References 0 publications

Sulh-i kull to Vedānta: The Dādū Panth and the Mughal-Rajput imperial paradigm

Sulh-i kull to Vedānta: The Dādū Panth and the Mughal-Rajput imperial paradigm

Merchants of Virtue: Hindus, Muslims, and Untouchables in Eighteenth-Century South Asia

Bhakti versus rīti? The Sants’ perspective

Contact Info

Product

Resources

About