Title: Self-affirmation, self-transcendence and the relationality of selves: the social embedment of individualisation in bhakti
Abstract: Regarding Jainism, see John Cort 2002.A particularly interesting case of, at the same time affirmative and critical, Jain engagement with bhakti is that of Banarsidas (1586Banarsidas ( -1643) ) discussed in this publication, Part 3, by Rahul Parson.Hans Harder (2011) points to the bhakti elements in texts recited by Maijbhandari Sufis in the Chittagong region of Bangla Desh.Anne Murphy (this publication, Section 1.2) describes religious spaces in the case of Punjab shared by Sufi and Nath Yogi as well as bhakti ideas, practices and traditions.3 Some scholars push the first appearances of bhakti ideas and practices even further back in time, pointing out traces in the Upaniṣads (Kaṭha and Śvetāśvatara) or, still earlier, in the Yajurveda (Prentiss 1999, 18; Pechilis 2011).4 These involve Viśiṣṭādvaita, Bhedābheda and Dvaitādvaita in the case of Vaiṣṇavite forms of bhakti, and arguments with, and adaptations of, Advaita Vedānta in the case of Śaivite forms (including Shaiva Siddhanta). 5 Cf.especially Fuchs (ed.) forthcoming (a).