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  1. Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets.Yadav Sumati - 2020 - Perichoresis 18 (2):73-94.
    This paper studies the representation of human corporeal reality in the discourses of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolutionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay-Patrika, wherein they look at and beyond the organic corporeality and encounter human body (...)
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  • Temple and Human Bodies: Representing Hinduism. [REVIEW]George Pati - 2011 - International Journal of Hindu Studies 15 (2):191-207.
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  • The Ritual Roots for an Advaita Vedānta Ecotheology.Neil Dalal - 2021 - Journal of Dharma Studies 4 (1):65-89.
    The prevailing view of Advaita Vedānta as world negating and disengaged with worldly activity provides little space for an ethic of environmental care, or a psychology for eco-resilience beyond passive indifference. However, many sources for environmentalism within the Advaita Vedānta tradition and its canon of texts remain untapped. In this paper, I explore the ritual ecology found in chapter three of the Bhagavadgītā as the ground to construct an Advaitin ecotheology and ecopsychology. This all-encompassing ritual ecology, described as a sacrificial (...)
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  • The Politics of Comparison: Connecting Cultures Outside of and in Spite of the West. [REVIEW]Barbara A. Holdrege - 2010 - International Journal of Hindu Studies 14 (2-3):147-175.
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  • The Identity of Person and World in Caraka Saṃhitā 4.5.Matthew I. Robertson - 2017 - Journal of Indian Philosophy 45 (5):837-861.
    This paper examines the puruṣa concept in the Caraka Saṃhitā, an early text of Ayurveda, and its relation to Indic thinking about phenomenal worldhood. It argues that, contrary to the usual interpretation, early Ayurveda does not consider the person to be a microcosmic replication of the macrocosmos. Instead, early Ayurveda asserts that personhood is worldhood, and thus the person is non-different from the phenomenal totality of his existence. This is confirmed by the CS’s several definitions of puruṣa, which are alternately (...)
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