[INDOLOGY] Two retired scholars have uploaded their publications

Christophe Vielle christophe.vielle at uclouvain.be
Sun Apr 17 11:02:44 UTC 2016


Dear List,
I add to the forwarded information from the Bhakta Winand Callewaert (Leuven University), whose publications listen below are now on
https://kuleuven.academia.edu/WinandCallewaert
the fact that the Mimamsaka Jean-Marie Verpoorten has done the same recently, on the e-repository of the University of Liège:
https://orbi.ulg.ac.be/browse?type=author&value=Verpoorten%2C+Jean-marie+p002598
Best wishes,
Christophe Vielle

Le 16 avr. 2016 à 10:45, Winand Callewaert <winand.callewaert at kuleuven.be> a écrit :

> Students and scholars of Bhakti born in the last decennium of the 20th century
> most probably do not have easy access to the hard copy of some of my text editions
> (for the complete list see http://www.arts.kuleuven.be/caies/wcal).
>  
> I thought it worth my while to revise twelve of these books and prepare a pdf-file for academia.edu.
> (You may also find some of my texts in the Lausanne Digital Databank of Bhakti).
>  
> I am very grateful to my colleague Prof. Mertens for his help to have all this uploaded to academia
> and to Mrs. Monique Van Damme for the hours she put in to prepare the pdf-files.
>  
> If you google for Winand Callewaert academia, you will find
> Winand Callewaert KULeuven University of Leuven Academia.
>  
> Scroll down and click on the icon for any of the following books:
>  
>  
> Warm regards
>  
> Winand
>  
>  
> Em. Prof. Dr Winand M. Callewaert
> Faculty of Arts
> Blijde Inkomststraat 21, 3318
> 3000 Leuven, Belgium
>  
> http://www.arts.kuleuven.be/caies/wcal
>  
>  
>  
> 1. The Sarvāṅgī of the Dādūpanthī Rajab, 
>      Orientalia Lovaniensia Analecta 4, Leuven, 1978; 446 pp.; D /1977/2574/1;
>      ISBN 90 70192 01 2
> 
> Dādū is one of the most important mystic-reformers in 16th century Rajasthan.
> One of his main disciples, Rajab, not only compiled his own Vāṇī, but also a phenomenal
> Sarvāṅgī. This study gives
>    1. An introduction about the Dādūpantha and the sources about it,
>    2. A description of the manuscripts of the Sarvāṅgī,
>    3. A critical edition of selected sākhī-s of Rajab, and
>    4. An English translation of these sākhī-s,
>    5. A description of the teachings of Rajab, followed by an extensive glossary, and the
>        detailed contents of the Rajab Sarvāṅgī.
>  
> 2. Ed., Early Hindi devotional literature in current research,
>    Orientalia Lovaniensia Analecta 8, Leuven, 1980; 243 pp.;  D/1979/2574/1;
>    ISBN 90 70192 02 0
> 
> When in 1979 the first Bhakti Conference was organized in Leuven, fourteen participants
> from all over the world attended. Eventually, the proceedings of this meeting were
> published, along with the reports of a total of 39 scholars then doing research in the
> field of Bhakti. This conference eventually became an ever-expanding meeting every
> three years (Bonn, Heidelberg, Leiden, Cambridge, Paris, Seattle, Venice,
> Leuven, Heidelberg, Miercurea Ciuc, Shimla, and most recently Lausanne, 2015).
>  
>  
>  
>  
> 3. Bhagavadgītānuvāda. A Study in Transcultural Translation; with Shīlānanda Hemrāj,
>    Satya Bharati Publ., Ranchi, 1983; 399 pp.
> In 1983 we wrote in the Preface:
> “Available in about 75 different languages and in nearly 2,000 different translations,
> the Bhagavad Gītā is, after the Bible, probably the most translated (religious) work in
> world literature. Notwithstanding this popularity of the Gītā in India and abroad, no scientific and detailed survey has been made of the existing translations.
> This study gives
>    1. An introduction about Gītā and Bible translations,
>    2. An introduction about the original text of the Gītā,
>    3. Notes about a dynamic equivalence translation,
>    4. Notes about  commentaries on the Gītā,
>    5. A survey of translations into Indian languages,
>    6. A survey of translations into English,
>    7. A survey of translations into other languages, and
>    8. An extensive bibliography.
> 5. The Hindī biography of Dādū Dayāl,
>      Delhi , Motilal Banarsidass, 1988; 178 pp.; ISBN 81-208-0490-2
>  
> Around 1620 Jan Gopāl wrote the Dādū Janma Līlā, but within one generation of
> scribal transmission his text was extensively changed with corrections and
> interpolations. This study gives a critical edition of the text, based on seven
> manuscripts, an English translation and a word-index.
>  
> 6. The Hindī songs of Nāmdev,
>     with Mukund Lath; Orientalia Lovaniensia Analecta 29, Leuven, 1989; 432 pp.;
>      D/1989/0602/13; ISBN 90-6831-107-7; also Motilal Banarsidass, Delhi.
> 
> As Nāmdev is one of the earliest Bhakti saints in Maharasthra, and extensively quoted
> in the Ādi-granth, we thought it essential that a critical edition of the Hindi songs of
> Nāmdev should be prepared, based on the earliest available manuscript material.
> In this study we give
>    1. An introduction about the sources regarding Nāmdev: Do we know Nāmdev?,
>    2. A study of the manuscripts and of the singers' variants in them,
>    3. A study of the relation between the manuscripts making use of computer counts,
>    4. An English translation of a selection of songs,
>    5. A critical edition of the songs. With appendices.
>  
>  
>  
>  
>  
> 8. The life and works of Raidās, with P. Friedlander,
>      Manohar Book Publications, Delhi, 1992; 335 pp.;
>      ISBN 81-7304-032-X
>  
> As a prominent saint quoted in the Pañca-vāṇī and in the Ādi-granth,
> Raidās had so far never been critically edited.
> This study discusses in detail
>    1. The life of Raidās,
>    2. Sources for the vāṇī of Raidās,
>    3. The original vāṇī of Raidās,
>    4. The teachings of Raidās, 
>    5. Translation of the vāṇī of Raidās,
>    6. Critical edition,
>    7. Word-indexes and Bibliography.
>  
> 9. The Sarvāṅgī of Gopāl Dās,
>       Manohar Book Publications, Delhi , 1993; 520 pp.; ISBN 81-7304-045-1
>  
> Like the Sarvāṅgī compiled by Dādū’s disciple Rajab, the Sarvāṅgī of Gopaldās is a
> fascinating product of a 17th century extraordinary memory, as well as a marvelous
> selection of popular Bhakti literature of the period. The size of the manuscript is
> baffling: 364 folios (or 1.6 Mbyte), with as many as 1,669 pad-s and 6,568 sākhī-s of 138
> identified Bhakta-s. It is not only amazing that Gopaldās could store such an amount
> of literature in his memory. How could he make a selection and classify it according to
> 126 different themes, using existing repertoires that were classified according to rāg,
> and not according to theme?
> In this study I give,
>    Introduction (pp. 5-118):
>                    1. The structure of the Sarvāṅgī of Gopaldās,
>                    2. the List of identified Bhakta-s,
>                    3. Kabīr in the Sarvāṅgī of Gopaldās,
>                    4. Dādū in the Sarvāṅgī of Gopaldās,
>                    5. A detailed table of contents.
>    The edition of the Sarvāṅgī of Gopaldās (pp. 119-520).
>  
>  
> 10. According to tradition. Hagiographical writing in India ,
>        with Rupert Snell, eds., (vol. 5 in: Khoj. A Series of Modern South Asian Studies,
>        eds. Monika Horstmann and Ali S. Asani), Harrassowitz, Wiesbaden, 1994; 271 pp.;
>        ISBN 3-447-03524-2
> 
> Compiled with the intention of facilitating the comparative study of hagiography in the
> Indian tradition, this book brings together the research of many scholars dealing with a
> wide variety of eras, regions and languages:
>  
>        W.H. McLeod, Richard K. Barz, Philip Lutgendorf, Winand M. Callewaert, Simon Digby,
>        Phyllis Granoff, S.G. Tulpule, R.J. Zydenbos, Indira Peterson and Tony K. Stewart;
>        with a detailed Index.
>  
> 12. Shrī Gurū Granth Sāhib,
>        with complete Index, Motilal Banarsidass, Delhi, 1996; Vol. 1, 1430 pp.; vol. 2, 967 pp.;
>        ISBN 81-208-1384-7 (Part I); 81-208-1385-5 (Part II), 81-208-1379-0 (Set)
>  
> The Ādi Granth is not only the sacred scripture of the Sikhs and a unique document
> for Bhakti literature in North-India: it is also a holy book that has an important place
> in the religious literature of the world. An analysis of the structure of the Ādi Granth
> in no way suggests a lack of respect for the sacredness of the scripture. Human hands
> and memories were indeed needed to give form to the divine inspiration.
> 
> The standard reprints of the Ādi Granth, in both Gurmukhi and Devanagari, respect
> the initial layout of the first manuscript commissioned by Guru Arjan: on each page
> a standardized number of lines is given, and on each line a standardized number of
> words. (For this page-break, however, there is no uniformity in the different printed
> editions). As a result, the structure of the hymns, the stanzas and end-rhymes cannot
> easily be observed, and it is nigh impossible to make a workable word-index. In view
> of a complete Index, I changed the sacred layout and reprinted the text in such a way
> that the structure of each hymn is visible. Thus an easy reference system could also
> be created.
> In Part I, I reprint in Devanagari the complete text of the Ādi Granth (1430 pp.).
> In Part II, I give
>     a long introduction (pp. 1-205) with
>           1. Contents of the Ādi Granth,
>           2. Structure of the Ādi Granth,
>           3. Glossary,
>           4. First line indexes,
>           5. List of titles and subtitles,
>           6. Compounds hyphenated in the text,
>           7. Bibliography,
>               followed by the complete index (pp. 1-967) (not given here in pdf).
>  
> 13. Kurukshetra, of Ramdhari Singh Dinkar,
>       translated from Hindi (with Prof. Adeshwara Rao),
>       Heritage Publications, Visakhapatnam ,1995; viii pp. + 106 pp.
>  
> 16. The Hagiographies of Anantadās,
> Curzon Press, London ; 414 pp.; ISBN 0-7007-1331-X
> Sometime before or around 1600 AD an ascetic of the Rāmānanda order in Rajasthan
> felt inspired to bring together in a poetic composition the different legends he had
> heard about the great Bhakta-s of his times: Nāmdev, Kabīr, Raidās, Dhanā, Aṅgad,
> Trilochan and Pīpā. More famous Bhakta-s he could not have chosen, and four of
> them (Kabīr, Dhanā, Pīpā and Raidās), he says, were initiated by Rāmānanda.
> The association with Rāmānanda was repeated by Nābhā and Rāghavadās in their
> Bhaktamāl-s, and by later tradition, but doubted by a.o. Parshuram Chaturvedi (1964)
> and modern scholarship.
> In fact, it may have been Anantadās himself who was responsible for this association.
> The travelling singers who memorized the parcaī-s of Anantadas were themselves
> also poets, capable of adding or changing a line or two. The result of their genius and
> creativity is a headache and a challenge for the text critic who looks at manuscripts
> and tries to restore what Anantadās originally must have recited. A study of the
> parcaī -s of Anantadās gives not only an insight in a very creative period of oral
> transmission. These parcaī -s are also like a video of late 16th  century social and
> religious thinking.
> 
> After a long introduction, this study gives
>      a critical edition of the parcaī -s, and an English translation (except for Kabīr), and
>      an edition of the pad-s of Dhanā, Trilochan, Pipā, Angad and of Rāmānanda,
>      based on the earliest manuscripts now available.
>  
> 18. The Millenium Kabīr Vānī, A Collection of Pad-s,
>         (in collaboration with Swapna Sharma and Dieter Taillieu), Manohar Publications,
>         New Delhi, 2000, 629 pp.; ISBN 81-7304-357-4
>  
> When around 1500 the Moslem weaver Kabīr sang his songs in Banaras , nobody
> could imagine that at the end of the 20th century he would be the most frequently
> quoted bhakti saint in North-India.
> Five hundred years after Kabīr was born in Banaras and after at least 80 years of
> scholarship, do we have any certainty that the songs attributed to him and published
> in critical and uncritical editions and translations, are by Kabīr?
> I doubt it more and more.
> Between Kabīr and our computer age lie 150 years of oral transmission (which never
> stopped) and nearly 400 years of scribal transmission. We have no oral recordings of
> Kabīr scolding his audiences and I take it for granted that he did not write down his
> compositions. What we have are manuscripts in which his popular repertoire was
> written down, first by traveling singers, and later, in a more respectful and
> professional way, by devoted scribes. But what do we have of Kabīr in those repertoires?
> 
> I argue that with certainty we can only say that the version of Kabīr’s song found in
> the 17th century manuscripts is the version then commonly used and sung by singers.
> Among the pad-s in the vāṇī of Kabīr we can earmark those that may have been
> popular in the repertoires around 1550, that is two generations after the death of
> Kabīr and one generation before the first manuscripts still preserved now were
> written.
> The norm is ‘occurrence’ in Punjab and/or Rajasthan.
> When everything is said and done, one question remains: how could Kabīr become
> so charismatic that many devotees, possibly during his lifetime and definitely after
> his death, were happy to insert his name as bhaṇitā in their own compositions and let those songs circulate with his name, not their own?
> What was his genius that eventually was changed into a social consciousness strongly influencing later generations?
> CONTENTS
> Preface
> Abbreviations                                                                                                                                                     
> ‘Stemma’ of the repertoires
> Introduction   8
> 1 Editions of Kabīr's songs: three traditions
>      1 The Bījak   11
>      2 Punjab   22
>      3 The Rajasthani or 'western' tradition   24
>      4 Translations   29
> 2 New manuscript material   34
> 3 First-line indexes
>      1 Index in the order of occurrence   42
>      2 Alphabetical first-line index   116
>      3 Consecutive numbering in the M.P. Gupta edition   136
> 4 In what repertoires are the pad-s found?   150
> 5 Pad-s in the Sabhā edition, M.P. Gupta, Tivārī and my edition (W)   159
> 6 Pad-s in the Ādi-granth, my edition (W) and the P.N. Tivārī edition   180
> 7 Looking at the rāg structure   192
> 8 Comparing the P.N. Tivārī edition and my edition (W)   196
> 9 Most popular songs of Kabīr   202
> 10 'Language' and a critical edition of Kabīr's songs   202
> Bibliography   206
> Text-edition   208-1146
>  
>  
> Em. Prof. Dr Winand M. Callewaert
> Faculty of Arts
> Blijde Inkomststraat 21, 3318
> 3000 Leuven, Belgium
>  
> http://www.arts.kuleuven.be/caies/wcal

–––––––––––––––––––
Christophe Vielle
Louvain-la-Neuve



-------------- next part --------------
An HTML attachment was scrubbed...
URL: <https://list.indology.info/pipermail/indology/attachments/20160417/941081f6/attachment.htm>


More information about the INDOLOGY mailing list