By Barbara A. Holdrege
The historic shift from Vedic traditions to post-Vedic bhakti (devotional) traditions is observed via a shift from summary, translocal notions of divinity to particularized, localized notions of divinity and a corresponding shift from aniconic to iconic traditions and from transitority sacrificial arenas to validated temple websites. In Bhakti and Embodiment Barbara Holdrege argues that a few of the differences that signify this historic shift are a right away outcome of newly rising discourses of the physique in bhakti traditions during which structures of divine embodiment proliferate, celebrating the suggestion deity, whereas final translocal, can look in manifold corporeal kinds in numerous occasions and diversified localities on diverse planes of life. Holdrege means that an exploration of the connections among bhakti and embodiment is necessary not just to illuminating the detailed changes that represent the emergence of bhakti traditions but additionally to realizing the myriad types that bhakti has traditionally assumed as much as the current time.
This examine is anxious extra in particular with the multileveled versions of embodiment and structures of physically practices in which divine our bodies and devotional our bodies are shaped in Krsna bhakti traditions and focuses particularly on case reports: the Bhagavata Purana, the consummate textual monument to Vaisnava bhakti, which expresses a particular kind of passionate and ecstatic bhakti that is unique through its embodied nature; and the Gaudiya Vaisnava culture, an immense bhakti tradition inspired by means of the Bengali chief Caitanya within the 16th century, which articulates a powerful discourse of embodiment bearing on the divine our bodies of Krsna and the devotional our bodies of Krsna bhaktas that's grounded within the canonical authority of the Bhagavata Purana.
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