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@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
 
 
 
 
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
 

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