Page numbers refer to the print edition but are hyperlinked to the appropriate location in the e-book.
Ananthamurthy, U. R.,
270Apabhraṃsha languages,
177
Association (Mandal) of Mahanubhavs of Nagpur,
303–4Authorial voice,
of Jñāneśvarī,
223–24Bhagavad Gītā,
xiii,
3,
12,
25,
51,
63; on bhakti,
260; Buddhist critiques and,
266; caste in,
251,
270; on charity,
274–75; commentarial tradition around,
220; as conversation,
225–26; cultural capital of,
233; cultural politics and,
215–21; dharma in,
217–19; exclusion from, as theft,
276; family values in,
248; Ganesh as scribe of,
225; as gavandi,
275; inaccessibility of,
235; Jnandev’s social ethics and,
258,
283; Jnandev study of,
117,
118;
Jñāneśvarī and,
222–23;
Jñāneśvarī vernacularizing,
228; Krishna connection through,
238; Mahanubhav commentary on,
220,
347n7; Mahanubhav writing about,
299; oral transmission of,
235; right to read,
239; as socially liberal text,
236–42; social politics of,
253; Vedas and,
238–40; on walls of Krishna Mandir,
347n7; yogas in,
219
Bhakti,
3,
12,
16–18,
332n62;
Bhagavad Gītā on,
260; caste and,
261; gender distinctions and,
261; inscriptions and,
96–97; in
Jñāneśvarī,
219,
260;
Jñāneśvarī as text of,
262; publics created by,
20; social critique in,
20–21; social distinction and,
260–61Bharatiya Janata Party (BJP),
304Bhatobas,
89,
183,
198,
204,
209,
330n41; alms-seeking by,
144–46; biography of,
180; Chakradhar challenging,
192–93; Chakradhar instructing on begging,
149–50; Dados and,
164,
165; Guravs and,
163,
164; impoliteness of,
141; on Ramachandra,
199–200; Saran Pandit and,
200; succeeding Chakradhar,
112–13; on use of Marathi,
182Brahminic ecumene,
57–67; as agentive force,
122; Chakradhar and,
44,
46,
57,
193; cultural capital in,
156–69; Jnandev and,
44,
46,
57; Kayasthas within,
159; literacy and,
72,
122; Marathi discourses outside control of,
208; Marathi literarization and,
170–71; opinions of ordinary and natural languages,
179; vernacularization and,
72; views of Marathi,
176; Yadava regime and,
70–71Brahminic social orthodoxy: Laws of Manu in,
23; literary heritage of,
24;
varna and,
23Brahminism:
Līḷācaritra critique of,
132–42; moderation of,
146–47; as social affliction,
155Brahmins,
x,
21,
23,
24,
328n21,
329n22,
329n29; agrahara and,
61–62; begging as,
143–44; caste pride of,
145–46,
148–49; donations to,
59,
60; duties of,
268; food offerings to,
143; food offerings to Chakradhar by,
335n41; Gurav relations with,
162–67,
337n86; jatis,
133; Jnandev on,
259; Kayastha rivalries with,
158–62; kings relation to,
69–70; Kshatriya support of,
68–69; lineages of,
163; literary forms and,
56; as Mahanubhavs,
302,
341n25; maintaining power among,
58–59; power in Yadava century,
57; social capital of literacy and,
67–73; social stability created by,
70–71; as sovereigns,
69; temple economy and,
162–63; valorization of,
66–67; Yadava support of,
44,
61,
156Breckenridge, Carol,
34,
71Buddhism,
15;
Bhagavad Gītā responding to,
266; caste critique of,
266; languages used in,
178; Sanskrit use by,
340n12Caste,
19–26; action and,
266; in
Bhagavad Gītā,
251,
270; bhakti and,
261; British romanticization of,
21; Buddhist critique of,
266; of Chakradhar,
108–9; commensality and,
143,
241; degradation of,
248–49; dharma and,
251,
268; dharma and pride in,
145–46; endogamy and,
143; family values and,
248; food and privilege of,
150; gender and,
25–26; inequities in,
245; of Jnandev,
115,
117; Jnandev on,
253–56;
Jñāneśvarī and,
248–59; karma and,
266; Krishna on,
251,
252; language and,
189,
191; linguistic differences and,
138–39; of Mahanubhavs,
143–45,
160; phenomenal world and,
251,
253; physical separation of,
138; Pollock and,
310n14; power alignments and,
156; pride in,
145–46,
148–49; purity and,
143; signs of,
335n49; social regulation through,
268; terminology,
21–25; transcendence and,
252,
255; trial of Chakradhar and,
207,
208,
209; typologies of,
158; vernacularization and critique of,
27; women and,
263–64; worshipping Krishna and,
256–59Chakradhar,
ix–xii,
xiv,
3,
4,
9,
14,
19,
89; on begging,
143–47,
149–50; Bhatobas challenged by,
192–93; biographical sources,
105–6; birth of,
108; Brahminic ecumene and,
44,
46,
57,
193; caste and gender critiques and,
26; caste of,
108–9,
153–54,
328n20–22,
339n102; competitiveness,
340n8; cultural capital transferred by,
57; cultural politics taught by,
149,
187–93; departure from Maharashtra,
113–14,
203,
210,
298,
309n1,
327n4; devotees of,
330n38; figures resembling,
332n62; food offerings to,
335n41; gambling problem,
109–10,
340n8; gender distinction rejected by,
140; Gundam Raul and,
110; Guravs and,
163; as historical figure,
103–4; innovations of,
126; instruction to stay in Maharashtra,
185–86,
203,
209,
344n82; Islam and,
199–200,
209–10,
343n48; Jnandev and,
280–81; Krishna (Yadava) meeting with,
87; languages spoken by,
187–93,
342n41; life of,
107–14; limits of social reform by,
154,
169; literacy and writing position of,
160–61; as literary innovator,
122–23; Mahadashram attempts to kill,
195–96,
202; Mahadev and,
196–98; Marathi for preserving teachings of,
213; marriages,
108,
109,
333n20,
335n44; Mhaibhat debating,
191–92; mitigating Brahminism,
146–47; Muktabai and,
341n20; as node of orientation,
105; nose cut off,
206,
346n106; offense to public minimized by,
153–54; politeness taught by,
141; political stability enabling,
71; politics and,
198–99; prediction of destruction of Yadava nation,
199; as prime agent of
Līḷācaritra,
172; principle of negativity and,
33; public memory of,
40,
286; Ramachandra and,
199–200; salvation offered by,
155; Sanskrit spoken by,
189–93; Sarang Pandit and,
114,
194–96,
200–201,
205–6,
210; on Shudras,
151–52; state patronage avoided by,
197,
198; swordplay skills,
330n42; trial of,
113,
201–10,
346n105–6; use of Marathi,
110–12,
185; vernacularization and,
72; vernacularization of,
183–87; women taught by,
206–7; worshiping as Shudra,
188–89; Yadava state and,
193–201Chandraseniya Kayastha Prabhu (CKP),
337n80Chatterjee, Partha,
14,
306Commensality,
276; caste and,
143,
241; dharma and,
250; endogamy and,
249; purity and,
241Commentarial metaphors,
227Commentarial tradition,
220Commentaries: on
Bhagavad Gītā, by Mahanubhavs,
220,
347n7; on Dharma Śāstra,
63–64; on
Jñāneśvarī,
221–22,
256; Mahanubhav writings,
299Controlled theoretical anachronism,
27,
42Cultural capital,
124,
231; of
Bhagavad Gītā,
233; in Brahminic ecumene,
156–69; Jnandev and Chakradhar transferring,
57; in
Jñāneśvarī,
233Cultural field, symbolic capital and,
121–23Cultural inequality in religion,
3Cultural politics,
120;
Bhagavad Gītā and,
215–21; caste rivalries and,
156–57; Chakradhar imparting,
149; language and,
187–93,
213; Pasāyadān and,
279; of transcendence,
248–62; transcendence of social distinction and,
259–60; vernacularization and,
284Democracy, vernacularization of,
10–11Dharma,
23,
229;
Bhagavad Gītā and,
217–19; caste and,
251,
268; caste pride and,
145–46; commensality and,
250; cosmic and social forms,
251–52,
253; debate and,
218; decline of,
248; faith and,
270–71; in
Jñāneśvarī,
217; Krishna on,
250; social distinction and cosmic,
259–60Dictionary of Old Marathi (Feldhaus and Tulpule),
109
Donative inscriptions,
59,
61Elites,
8–9; as Mahanubhav,
9; Marathi and,
9; Sanskrit and,
8,
119; strategy as world of,
13Elitism: Brahminic,
133; Jnandev rejection of,
119; of Vedas,
240Everyday life,
13,
105; habitus of,
272;
Jñāneśvarī interceding in,
281Food: Brahmins offering, to Chakradhar,
335n41; caste privilege and,
150; Mahanubhav practices and,
143–44Foucault, Michel,
13; author-function,
104–5,
120; knowledge/power dialectic,
7Gender,
19–26; bhakti and,
261; caste and,
25–26; Chakradhar rejecting distinctions of,
140; donkey curse and,
84; family values and,
248; inequities in,
245; of
Jñāneśvarī text,
350n41; language and,
179;
Līḷācaritra on Marathi and,
179–80; ovi and,
222,
341n18; public performance and,
310n22; social politics and transcendence of,
253; trial of Chakradhar and,
207,
209; vernacularization and,
310n14; vernacularization and critique of,
27Geography, in
Līḷācaritra,
184Ghurid Sultanate,
48,
273Government, strategy as world of,
13,
14Gundam Raul,
89,
107–8,
110,
132,
136,
142,
190,
340n12; antisocial behavior by,
155; Chakradhar followers under,
114Guravs,
x,
157; Brahmin relations with,
162–67,
337n86; caste status of,
162; Chakradhar and,
163; donations to,
60; Mahanubhav behavior towards,
164; temple economy and,
162–63; Yadava patronage of,
156Habitus, of everyday life,
272Hansen, Thomas Blom,
11,
306Hemadri,
62–63,
70,
95,
200,
203–9,
316n21,
320n77;
Caturvarga Cintāmaṇi by,
55,
64–66,
134,
268,
282; Chakradhar persecution by,
113Humor, donkey curse and,
84Indian Constitution, castes and,
23,
24Inscriptions: Akshi,
79–80,
81;
bhakti in,
96–97; curses on,
78; donative,
59,
61; Marathi,
54–55,
59,
75–77,
317n39; as public performance,
75–77; Sanskrit,
59; Tulpule collection of,
59–60Jaffrelot, Christophe,
306Jati,
21,
25; Brahmin,
133; caste rivalries and,
156–57; censuses and,
312n61; cultural meanings of,
22; defining,
22; literary form and,
56; as social ontology,
25; Untouchability and,
24,
133
Jnandev,
ix–xi,
xiv,
3,
9,
14,
15,
309n2,
340n2; access to salvation and,
xiv,
244,
275–76; on
ahiṃsa,
354n48; on
Bhagavad Gītā as liberal text,
236–42;
Bhagavad Gītā study by,
117,
118; biographical sources,
105–6,
114–15,
287–88; Brahminic ecumene and,
44,
46,
57; on Brahmins,
259; on caste,
253–56; caste and gender critiques and,
26; caste of,
115,
117; caste stripped from,
288–90; Chakradhar and,
280–81; commensality and,
241; cultural capital transferred by,
57; cultural politics of,
120; elitism rejected by,
119; ethics of vernacularization,
238; on faith,
270–71; figures resembling,
332n62; “four corners” metaphor,
241,
249; as historical figure,
103–4; humanism of,
277; innovations of,
126; Islam and,
273; language choice as social statement by,
282; life of,
114–20; as literary innovator,
122–23; on Marathi,
229–34; Marathi literature and,
214,
243,
282; Muktabai and,
341n20; Namdev meeting,
291,
293; Namdev writings about,
288–91,
293–95; nationalist and subnationalist importance,
296; as node of orientation,
105; oral literary tradition and,
77; political stability enabling,
71; postage stamp memorializing,
296,
296; presentation of
Jñāneśvarī,
225–26; as primary voice of
Jñāneśvarī,
223; principle of negativity and,
33; on prostitution,
352n34; public culture imagined by,
243; public memory of,
40,
286; Ramachandra and,
86; Sanskrit scholarship by,
117; self-deprecation by,
227; self-entombment of,
293; Shudras and,
250; social critique of,
220; social equality and,
290; social ethics of,
258,
264,
283; social politics of,
115–16; tomb of,
221; transcription of,
340n2; translation of salvational discourses and,
25; urban area descriptions by,
273–74; Varkaris and,
92–93,
119,
291,
293,
298; Vedas critique of,
238–40; vernacularization and,
72; vernacularization of,
287–97; on worship of Krishna,
256–57Jñāneśvarī,
ix,
x,
xii–xiv,
26,
28,
40,
46; aural literature and,
68; authorial voice of,
223–24; authority of,
237;
Bhagavad Gītā and,
222–23; bhakti in,
219,
260; as bhakti text,
262; caste and,
248–59; on charity,
274–77; choice of language in,
263; colophon,
279–81; commentarial metaphors in,
227; commentaries on,
221–22,
256; composition of,
4; critical edition attempts,
348n12; critique of Sanskrit in,
237–41; cultural capital in,
233; as cultural history,
55–56; cultural politics of transcendence and,
248–62; decentralization of public culture and,
168; dharma in,
217; as dharma kirtan,
283; as dialogue,
225–26; as didactic text,
172–73; diegetic setting of,
119; Eknath version of,
221; ethics of,
237,
277; everyday life and,
281; as first Marathi literary text,
214–15; gender of text,
350n41; as gift of grace,
279; historical context and,
220,
280; humor in,
227–28; Jnandev biographical information and,
106,
115; language of difference and,
262–77; literarization and,
230; literary aesthetic,
223; literary Marathi emergence and,
50; on Marathi,
179; Marathi and,
222,
229–33; message of,
229; oral presentation style of,
224,
226; ovi form of,
222,
226; Pasāyadān,
277–79; place within Yadava century culture,
281; public culture and,
243,
281,
287; public square as target of,
231; Ramachandra in,
86; Sanskrit in,
222–23; simile in,
226–27; social critique and orthodoxy in,
220; social difference and,
246; social distinction and,
260; on social equality,
246; social ethics in,
116,
244; as social history and philosophy,
247; social inequity and,
220,
244,
247; social radicalism and conservatism in,
283; sonic equality and,
283–84; structure, history, and aesthetics,
221–29; urban area descriptions in,
273–74; Varkaris and,
222,
294; vernacularization of
Bhagavad Gītā,
228; versions of,
221–22,
226,
294; Vitthal worship and,
294
Kannada,
18,
185; inscriptions in,
59; vernacularization of,
17Karnataka,
167; agrahara in,
62Kavikula (community of poets),
89,
90
Kāvyamīmāṃsā (Rajashekhar),
178
Kayasthas,
x,
157; Brahminic ecumene and,
159; Brahmin rivalries with,
158–62; debates over designation and status of,
158–59; Kshatriyas and,
158,
159; literary economy and,
160; literary forms and,
56; Yadava patronage of,
156Knowledge/power dialectic,
7Krishna,
xii–xiii,
51–52,
88,
225,
291,
300; in
Bhagavad Gītā,
215–16,
225;
Bhagavad Gītā connecting to,
238; on caste,
251,
252; caste and worshipping,
256–59; on dharma,
250; on faith,
270; Gurav worship of,
163; in
Jñāneśvarī,
223; Mahanubhav worship of,
107; as seed of cosmic order,
255; Untouchables worshipping,
258–59; women worshipping,
258–59Krishna (Yadava),
48–49,
66,
194; Chakradhar meeting with,
87Language: Brahminic ecumene opinions of,
179; caste and,
189,
191; Chakradhar comfort with,
187–88,
342n41; cultural politics and,
187–93,
213; of difference,
Jñāneśvarī and,
262–77; gender and,
179; Jains use of,
178; Jnandev choice of, as social statement,
282;
Jñāneśvarī choice of,
263; landscapes of,
50–57; Mahanubhav debate of choice of,
181; Prakrit,
177–78,
230; symbolic capital signaled through,
77; trial of Chakradhar and,
208; vernacular,
5–6,
76; vernacularization and promotion of,
7; within Yadava territory,
50.
See also Marathi;
SanskritLanguage of the Gods in the World of Men, The (Pollock),
6
Languages:
Apabhraṃsha,
177; Buddhism use of,
178Līḷācaritra,
ix,
x,
xi–xii,
xiv,
40,
46,
48; authors of,
172;
bakhar and,
68; as biography,
173; Brahminism critiqued by,
132–42; caste rivalries in,
157; Chakradhar as prime agent of,
172; Chakradhar biographical information and,
106; Chakradhar meeting with Krishna (Yadava),
87; Chakradhar vernacularized in,
183–87; composition of,
4; contemporary literature and,
68; as cultural history,
55–56; cultural politics represented in,
131–32; geographical attention in,
184; Gurav-Brahmin rivalry in,
162–67; historical context in,
220; as historical literary realism,
xi,
173–75; instruction to stay in Maharashtra in,
185–86; Kolte work on,
303–4; literary Marathi emergence and,
50,
160; literary realism in,
173,
187; Mahanubhav writing about,
299; on Marathi and gender,
179–80; Marathi as practical choice for,
213; physical separation of castes in,
138; social inequity critique in,
142; social radicalism and conservatism in,
283; trial of Chakradhar in,
201–10; Untouchables in,
136–38; on use of Marathi,
175; writing of,
114,
171
Linguistic nationalism,
74Literacy,
59; aural,
76–77; Brahminic ecumene and,
72,
122; Chakradhar position on,
160–61; oral,
76–77,
230,
235; Sanskrit and,
72; social capital and,
67–73,
123; social justice and,
161–62; social value of,
161; written,
230; Yadava patronage and,
122Literary Cultures in History (Pollock),
16
Literary economy,
157,
168; Brahmin-Kayastha conflict and,
160Literary Marathi: emergence of,
160; historical material in,
55Literary public, vernacular,
229–36Literary realism,
173; historical,
xi,
173–75; vernacularization and,
187Mahanubhavs,
ix,
xi–xii,
14;
Bhagavad Gītā commentary by,
220,
347n7; Brahminism as social affliction for,
155; Brahmins and,
302,
341n25; caste and gender critiques and,
26; caste status of,
143–45,
160; census information,
299; commentary writings,
299; Dados and,
164–66; disagreement among,
304; elites as,
9; food and,
143–44; formation of,
4; geography and,
184; Guravs and,
164; Krishna worshipped by,
107; language choice debate among,
181; legal actions by,
303–4; as literary community,
172; literary production by,
172,
299; lives of leaders recorded by,
89; in Maharashtra,
298; Marathi used by,
110–12,
169,
175–76,
181–83,
185,
245; in modernity,
298–305; numbers of,
356n21; political stability enabling,
71; public culture and,
286,
302–3; royal patronage of composers,
324n46; Sanskrit texts by,
180,
181–82; social critique of early,
142–55; social equality and,
201; social ethics of egalitarianism among,
xiv; spread of,
298; suffering and,
186; temples deemphasized by,
167; women and,
179–80; Yadava state animosity with,
113Maharashtra,
39,
314n1; census information,
299; Chakradhar departure from,
113–14,
203,
298; Chakradhar instruction to stay in,
185–86,
203,
209; Mahanubhavs in,
298; as
mandal,
281; Mayata Hari leaving,
208–9; Pasāyadān and identity in,
277–78; Prajnasagar leaving,
208; vernacularization of,
ixMaharashtra State Gazetteer,
86
Mahārāṣṭra Sāraswat (Bhave),
86
Mānasollāsa (Someshwar III),
87
“Manbhav Sect: The Gazetteer Trips, The” (Bhandarkar),
301Mandal Commission Report of 1980,
23,
313n68Marathi: Chakradhar use of,
110–12,
185; donkey curse in,
79; emergence of literary,
2; inequity framed by use of,
244–45; influences on,
317n37; Jnandev comparing to Sanskrit,
232–33; Jnandev on,
229–34;
Jñāneśvarī and,
222,
229–33; literarization of,
68,
170–71,
245–46; Mahanubhav use of,
110–12,
169,
175–76,
181–83,
185,
245; as outside control of Brahminic ecumene,
208; as practical choice,
213; as Prakrit language,
230; profanity,
321n10,
323n27; public around,
29; public culture,
29,
286; social difference and colloquialisms in,
262–77; taxonomies of Sanskrit and,
176–83; transfer of symbolic capital to,
170–71; vernacularization of,
x,
xi,
17–18; vernacularizing Chakradhar through,
183–87; vernacular literary turn,
5; women and,
207; Yadava attitudes toward,
74–75; Yadava court and,
9Marathi literature: appearance of,
39; aural,
68; emergence of,
50; Jnandev and,
214,
243,
282;
Jñāneśvarī as first work of,
214–15; Pandharpur and,
166–67; social space of,
3; vernacularization preconditions,
101; Vitthal and,
166–67; widened social field of,
26; in Yadava century,
39; Yadava state and patronage of,
86–91Market economies, public spheres and,
71Namdev,
xiv,
92,
114–17,
173,
247,
250; Jnandev meeting,
291,
293; writing about Jnandev,
288–91,
293–95Other Backward Classes (OBCs),
23Pandharpur,
187; Jnandev meeting Namdev at,
291,
293; Marathi literature and,
166–67; pilgrimage to,
222; Ramachandra donation to temple at,
95–96; state support of temple,
339n109; Vitthal devotion in,
91–100; Vitthal Temple in,
75,
166–67Passive revolution,
309n3Political anthropology,
10–13Political spaces, power and,
7Politics, Chakradhar awareness of,
198–99Pollock, Sheldon,
6–10,
16–20,
34; caste and,
310n14; on cosmopolitanism,
69; on experience of literature,
76; on link between literary and political,
67,
193; on literarization,
230; literization and literarization distinction,
53,
245; on power,
7; Sanskrit cosmopolis and,
311n36; state concepts and,
41–42; vernacular polity concept,
42,
50; “workly text” idea,
79Power: of Brahmins in Yadava century,
57; knowledge/power dialectic,
7; maintaining, among Brahmins,
58–59; political spaces and,
7; Pollock on,
7; of quotidian world,
15; religion and,
7; of Sanskrit literature,
235; vernacularization and history of,
7–8; vernacularization as display of,
6–7Prācīn Marāṭhī Korīv Lekha (“[A Collection of] Old Marathi Inscriptions”) (Tulpule),
59–60
Principle of negativity,
33Public: attention constituting,
235;
bhakti,
91–100,
166;
bhakti creating,
20; Chakradhar minimizing offense to,
153–54; defining,
28–29; fear of,
78–86;
Jñāneśvarī directed towards,
231; medieval Marathi,
100–102; public sphere distinguished from,
32; public sphere mediating state and,
344n66; vernacular literary,
229–36Public culture: decentralization of,
168; defining,
29; Jnandev imagining,
243;
Jñāneśvarī and,
243,
281,
287; Mahanubhavs and,
286,
302–3; Marathi,
29,
286; social and political ecology of,
46; Varkaris and,
286Public performance: gender and,
310n22; inscriptions as,
75–77; in Yadava century,
44Public sphere,
26–35,
313n73; civil society and,
43; defining,
27–28; Habermas on,
30,
71,
313n79,
314n81; Kant on,
281; market economies and,
71; origins of,
313n79; principle of negativity and,
33; public distinguished from,
32; purity and selection by,
272; rationality and,
31–32; scope of societal debates and,
314n81; state and public mediated by,
344n66; structural transformation of,
32Purana literature,
15,
159
Purity,
143,
153; commensality and,
241; public sphere selection by,
272; social,
239Quotidian: defining,
13; defining space of,
9–10; power and,
15Ramachandra,
48–50,
64,
66,
198,
200,
280,
281; Bhatobas on,
199–200; capture of,
199,
345n85; Chakradhar and,
199–200; donation to Vitthal temple at Pandharpur,
95–96; donkey curse during reign of,
80; Jnandev and,
86; Marathi patronage by,
87Religion: agrahara and,
62; bifurcation of,
18–19; cultural inequality in,
3; power and,
7; routinization of charisma in,
186; vernacularization and,
16–17Royal courts, vernacularization through,
2,
7Rukminī Svayaṃvara (Narendra),
88
Sacred sites, accessibility of,
235Salvation: exclusion from, as theft,
276; Jnandev feelings about access to,
xiv,
244,
275–76Saṃskāra (Ananthamurthy),
270
Sanskrit,
xii–xiii,
2; access to,
25; Buddhists using,
340n12; Chakradhar use of,
189–93; circle of attention of texts in,
76–77; cosmopolis of,
15–16,
25,
76–77,
311n36; elites and,
8,
119; inaccessibility of literature in,
235; inscriptions in,
59; Jainism and Buddhism using,
340n12; Jains using,
340n12; Jnandev comparing Marathi to,
232–33; Jnandev scholarship of,
117; in
Jñāneśvarī,
222–23;
Jñāneśvarī critique of,
237–41; literacy and,
72; Mahanubhav rejection of,
111–12; Mahanubhavs writing in,
180,
181–82; regional variations,
311n36; representation of other languages in,
15; self-image of linguistic world of,
176–77; social restrictions around,
237; taxonomies of,
176–83; transfer of symbolic capital from,
170–71; women and,
176–77,
182; Yadava era literary production in,
63; Yadava era power of literature in,
235; Yadava support of,
44Sant Dnyaneshwar (film),
294,
294
Scheduled Tribes,
24,
136Shilahara Dive grant,
54,
59Social critique: in
bhakti,
20–21; of early Mahanubhavs,
142–55; in
Jñāneśvarī,
220Social debate of dharma,
218Social difference: colloquialisms of,
262–77; cosmic-quotidian tension in,
259–61;
Jñāneśvarī and,
246; Marathi colloquialisms and,
262–77Social discourse, emergent,
3Social distinction,
21; bhakti and,
260–61; cosmic dharma transcending,
259–60Social equality,
201; Jnandev embracing,
290;
Jñāneśvarī on,
220,
246; vernacularization and,
283Social ethics: of Jnandev,
258,
264,
283; in
Jñāneśvarī,
116,
244; of Mahanubhavs,
xiv; Untouchable women and,
264; of vernacularization,
279Social inequality,
15,
20; vernacularization and,
15–16Social inequity:
Jñāneśvarī and,
220,
244,
247;
Līḷācaritra critique of,
142; vernacularization mediating,
246Social order:
varna as normative theory of,
23; women bearing burden of,
248Social orthodoxy,
Jñāneśvarī and,
220Social politics: of
Bhagavad Gītā,
253; of caste and gender transcendence,
253; of Jnandev,
115–16Social reform, limits of,
154,
169Social regulation, caste as,
268Sociopolitical order: after vernacularization,
45–46,
46; before vernacularization,
45,
45State: Chakradhar avoiding patronage of,
197,
198; in medieval India,
315n5; Pandharpur Temple supported by,
339n109; Pollock and concepts of,
41–42; public sphere mediating public and,
344n66; terms for,
41–42.
See also Yadava stateStrategic anachronism,
27Structural Transformation of the Public Sphere, The (Habermas),
27
Subaltern Studies Collective,
14Suffering: anxiety over,
150; in Mahanubhav religious practice,
186Sūktimuktāvalī (Jalhana),
67
Symbolic capital,
105,
109,
124,
127; cultural field and,
121–23; language signaling,
77; restructuring of,
121; transfer from Sanskrit to Marathi of,
170–71Temples: cultural worlds connected through,
168; Mahanubhavs deemphasizing,
167; Mudha Aditi,
205; at Pandharpur,
75,
95–96,
166–67,
339n109; as public spaces,
59; recruitment of followers at,
167; Shaiva,
188–89; Shudras denied entrance to,
139; Untouchables denied entrance to,
139; Vitthal,
75,
91,
95–97,
166–67Theft: exclusion from salvation as,
276; low cast and,
275Varkaris,
ix,
91,
287; family values,
248; Jnandev and,
92–93,
119,
291,
293,
298;
Jñāneśvarī and,
222,
294; as literary community,
172; public culture and,
286Varna,
21,
22–25; caste rivalries and,
156–57; censuses and,
312n61; defining,
22–23; fourfold division of,
23–24; hierarchy of,
69; as social ideology,
23,
24; twice-born,
23
Varnashramadharma system,
65
Venture spiritualist,
326n3Vernacular capitalist,
12Vernacularization,
ix–xi,
xiii,
5–19; Brahminic ecumene and,
72; caste rivalries and,
156; center of power moved by,
167–68; of Chakradhar,
183–87; Chakradhar and,
72; critique of caste and gender and,
27; cultural fissures in,
156; cultural politics and,
284; defining,
6,
7,
10; of democracy,
10–11; in everyday life,
2; gender and,
310n14; history of power and,
7–8; of Jnandev,
287–97; Jnandev and,
72; Jnandev ethics of,
238; lessons of history of,
305; literary,
40; literary realism and,
187; of Maharashtra,
ix; of Marathi,
x,
xi,
17–18; Marathi literature,
101; of non-language expressive idioms,
6; of political idioms,
11; power displayed through,
6–7; primary driver of,
34; promotion of language and,
7; religion and,
16–17; in royal courts,
2,
7; situating,
7; social equality and,
283; social ethics of,
279; social inequality and,
15–16; social inequity mediated by,
246; sociopolitical order and,
45–46,
46; time periods and,
6; topos of everyday life and,
105; transfer of authority through,
237; written records and,
6; Yadava dynasty and,
40Vernacular language,
5–6; sphere of,
76Vernacular literary public,
229–36Village governance, systems of,
315n14Vīragal (hero stones),
82
Vitthal,
52,
88,
187,
222,
291,
293; devotion to, in Pandharpur,
91–100;
Jñāneśvarī and,
294; Marathi literature and,
166–67Vivekasindhu (Mukundaraja),
88
Women: caste and,
263–64; instruction of,
206–7,
342n32; Mahanubhavs and,
179–80; Marathi and,
207; memories of,
342n32; Sanskrit and,
176–77,
182; as Shudras,
25; social order and,
248; Untouchable,
264; worshipping Krishna,
258–59Written records, vernacularization and,
6Yadava century,
13,
14; Brahmin power in,
57; golden age of,
50,
56,
316n24; historical materials from,
55;
Jñāneśvarī place within,
281; Marathi literature in,
39; public sphere in,
44; Sanskrit literary power in,
235; Sanskrit literary production in,
63; social and political ecology in,
46; stability of,
71Yadava dynasty,
ix–x,
39,
47–50; attitudes towards Marathi of,
74–75; Brahminic ecumene and,
70–71; Kayastha patronage by,
156; Kayasthas and,
56; languages spoken within territory of,
50; literacy and patronage of,
122; literary patronage by,
123; literary vernacularization under,
40; Marathi and,
9; territory controlled by,
47–49,
49; Vitthal devotion and,
91–97,
100; written materials produced by,
55Yadava government structure,
14Yadava literature,
varna in,
23–24Yadava state,
41–47,
48; Brahminic enterprises funded by,
61; Brahmins supported by,
44,
61,
156; Chakradhar and,
193–201; Chakradhar prediction of destruction of,
199; inscriptions of,
43,
163; institutions related to,
43;languages used in,
50; literary production,
50; Mahanubhav animosity with,
113; Marathi literarization and,
170–71; Marathi patronage and,
86–91; rivalries for sponsorship of,
156; Sanskrit supported by,
44Yoga: in
Bhagavad Gītā,
219;
Bhaktiyoga,
219,
258;
Jñānayoga,
219;
Karmayoga,
219; natha,
265,
287,
332n62; Shaiva,
332n62,
350n50; tantric,
265,
271–72Yogeshwar Shaiva Temple,
152