A Persian Praise of Krishna: A Note on the Preface of Amānat Rāy's Persian Bhāgavaṭa Purāṇa (1733)
This paper deals with the introductory section of a little-known 18thcentury Persian versified translation of the tenth skandha of the Bhāgavaṭa Purāṇa, the Jilwa-yi ẕāt "The epiphany of the Essence", completed in Delhi in 1733 by Amānat Rāy, a Vishnuite pupil of the influential poet-philo...
| Subtitles: | Übersetzung des Haupttitels |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Morcelliana
2017
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| In: |
Studi e materiali di storia delle religioni
Year: 2017, Volume: 83, Issue: 2, Pages: 573-582 |
| Further subjects: | B
Bhāgavaṭa Purāṇa
B Krishna B Bīdil B Krishna (Hindu deity) B Traduzione persiana B Puranas. Bhagavatapurana B Translating & interpreting B Persian translation B Amānat Rāy B Persian literature B History |
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| 520 | |a This paper deals with the introductory section of a little-known 18thcentury Persian versified translation of the tenth skandha of the Bhāgavaṭa Purāṇa, the Jilwa-yi ẕāt "The epiphany of the Essence", completed in Delhi in 1733 by Amānat Rāy, a Vishnuite pupil of the influential poet-philosopher Mīrzā 'Abd al-Qādir Bīdil (1644-1720). Notwithstanding its obvious relevance for the intellectual and religious history of late Mughal South Asia, especially as far as the use of Persian as prestigious literary-devotional medium among the communities of Hindu secretaries of North India is concerned, the text has never been the object of any study up until now. In these preliminary remarks, I focus not so much on the translation itself but on the relatively long preface embedded by Amānat in his work: here the author provides an articulate description of Krishna filtered through the Persian poetic canon and a series of conceptual keys for reading his work, showing the deep connections between the poetic lesson of his master Bīdil, the dominant Sufi-Vedantic views and the still little understood sphere of Krishnaite devotion in the Persianate environment of courtly Delhi in the 1700s. (English) | ||
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