Several years ago in Rajasthan, an eighteen-year-old woman was burned on her husband's funeral pyre and thus became sati. Before ascending the pyre, she was expected to deliver both blessings and curses: blessings to guard her family and clan for many generations, and curses to prevent anyone from thwarting her desire to die. Sati also means blessing and curse in a broader sense. To those who revere it, sati symbolizes ultimate loyalty and self-sacrifice. It often figures near the core of a Hindu identity that feels embattled in a modern world. Yet to those who deplore it, sati is a curse, a violation of every woman's womanhood. It is murder mystified, and as such, the symbol of precisely what Hinduism should not be.
In this volume a group of leading scholars consider the many meanings of sati in India and the West; in literature, art, and opera; in religion, psychology, economics, and politics. With contributors who are both Indian and American, this is a genuinely binational, postcolonial discussion. Contributors include Karen Brown, Paul Courtright, Vidya Dehejia, Ainslie Embree, Dorothy Figueira, Lindsey Harlan, John Hawley, Robin Lewis, Ashis Nandy, and Veena Talwar Oldenburg.

A comprehensive, yet entertaining introduction to Advaita, the non-dual philosophy which provides a completely reasonable explanation for who we are and the nature of the universe. There are many self-help approaches promising enlightenment and happiness but most are illogical and lack any proven capability. Advaita has a guru-disciple tradition stretching back for several thousand years and can guarantee the sincere seeker a progressive path to self-realization. A 21st Century treatment of this ancient eastern philosophy, this book addresses all of the issues that are covered by both traditional teachers from the lineage of Shankara and by modern satsang teaching and Direct Path methods stemming from Ramana Maharshi and Krishna Menon. The topics are explained in an accessible and readable manner, using amusing quotations and stories along with an abundance of metaphors from a wide variety of sources.

The Hinduism activity book provides a fun way to learn this great religion. It uses puzzles and activities to explain the fundamental concepts of Hinduism. The activity book has several sections, each section building upon the previous one. The first section deals with the philosophy and common concepts in all branches of Hinduism, including the concepts of Purusharth, Atma, Bramh, and the different ways to attain moksha in different Hindu branches. The second section deals with Hindu gods and legends. The third section covers major Hindu festivals, and the final one has a brief introduction to Hindu time-keeping including the concept of the four yugas. For each activity that is completely correctly, the reader can earn stars and tally them to obtain his or her level of awareness about Hinduism. Through the different word puzzles, mazes, matching games and other activities, this book provides one of the most unique and fun ways to teach yourself Hinduism.

This title presents a comparative approach to understanding the centrality of sound to Hindu religious practices. The Hindu world is permeated by sound: drums, bells, gongs, cymbals, conches, flutes, and an array of vocalizations play a central role in worship. Guy L. Beck contends that the traditional Western focus on Hinduism's visual component has often been at the expense of the religion's most important feature - its emphasis on sound. In ""Sonic Theology"", Beck addresses this longstanding imbalance, contending that Hinduism is essentially a sonic theology. Beck argues that sound participates at every level of the Hindu cosmos. Comparing the centrality of sound in Hindu theology to its place in other religions, Beck raises issues about sound and language that not only reshape our understanding of Hindu worship but also invite a fresh approach to comparative theology.

She is benevolent and nurturing, yet fierce and terrible, a warrior and a lover. She creates and gives life, is death personified, and the one who grants eternal salvation. She is the ultimate form of reality, the cosmos. The Goddess inspires deep devotion and it is not surprising to see Her being worshipped and revered across homes in India. Shakti delves into this rich tradition of the Divine Feminine as She is represented across India and the subcontinent. In Shakti, encounter the Goddess in all Her glory and numerous forms. Dive deep into Her fascinating mythology and rituals. Unravel the philosophy behind Her worship and Her adaptation within many belief systems. From the origins of the Goddess in the ancient civilization of Harappa to Her evolution and changed character in contemporary times, Shakti tells the complete story of the Goddess in a linear fashion. During the course of its narrative, it brings together the diverse threads from different cultures, regions, and traditions to create a wonderful web within which the Goddess can be perceived and understood.

Vedanta means 'the end of the Veda.' It is also the name for India's most profound system of philosophy. In this book, based on a lecture given in 1901, Swami Abhedananda concisely and vividly expounds a vision of human and cosmic existence rooted in this philosophy. While he argues vigorously for the reality of reincarnation, which forms the keystone of his thinking, he also explores human nature and Divine nature; reincarnation in other religions; reincarnation and the scientific worldview; and reincarnation in relation to Darwinian evolution. In lucid, easily-comprehensible prose, Swami Abhedananda propounds a distinctively Hindu vision of what it means to be human. In doing so, he translates some of India's profoundest spiritual wisdom into terms that are readily comprehensible to a modern western reader.

The first readable and accurate translation of twenty of the most authoritative Hindu documents pertaining to ascetic ideals and the ascetic way of life, this text opens to students a major source for the study of the Hindu ascetical institutions and of the historical changes they underwent during a period of a thousand years or more. Beginning with an analysis of the historical context that gave rise to Indian ascetical institutions and ideologies, Patrick Olivelle moves on to elucidate the meaning of renunciation-the central institution of holiness in most Hindu traditions-and the function and significance of the various elements that constitute the rite of renunciation. The Samnyasa Upanisads will be an unparalleled source of information and insight for students of Hinduism and Indian asceticism, mysticism, and holiness.

What role do pre-modern religious traditions play in the formation of modern secular identities? In Unforgetting Chaitanya, Varuni Bhatia examines late-nineteenth-century transformations of Vaishnavism-a vibrant and multifaceted religious tradition emanating from the Krishna devotee Chaitnaya (1486-1533)-in Bengal. Drawing on an extensive body of hitherto unexamined archival material, Bhatia finds that both Vaishnava modernizers and secular voices among the educated middle-class invoked Chaitanya, portraying him simultaneously as a local hero, a Hindu reformer, and as God almighty. She argues that these claims should be understood in relation to efforts to recover a "pure" Bengali culture and history at a time of rising anti-colonial sentiment. In the late nineteenth century, debates around questions of authenticity appeared prominently in the Bengali public sphere. These debates went on for years, even decades, causing unbridgeable rifts in personal friendships and tarnishing reputations of established scholars. Underlying them was the question of "true" Bengali Vaishnavism and its role in the long-term constitution of Bengali culture and society. Who was an authentic Vaishnava? Many authors excluded those groups and communities whose practices they found unacceptable according to their definition of Vaishnava authenticity. At stake in these discourses, argues Bhatia, was the nature and composition of an indigenously-derived modernity inscribed through what she calls the politics of authenticity. It allowed an influential section of Hindu Bengalis to excavate their own explicitly Hindu past in order to find a people's history, a religious reformer, a casteless Hindu sect, the richest examples of Bengali literature, and a sophisticated expression of monotheistic religion.

I have carried the manuscript of these translations about with me for days, reading it in railway trains, or on the top of omnibuses and in restaurants, and I have often had to close it lest some stranger would see how much it moved me. These lyrics-which are in the original full of subtlety of rhythm, of untranslatable delicacies of colour, of metrical invention-display in their thought a world I have dreamed of all my live long. The work of a supreme culture, they yet appear as much the growth of the common soil as the grass and the rushes. A tradition, where poetry and religion are the same thing, has passed through the centuries, gathering from learned and unlearned metaphor and emotion, and carried back again to the multitude the thought of the scholar and of the noble. -W. B. Yeats

This is the second volume of a translation of India's most beloved and influential epic saga, the monumental R?m?ya?a of V?lm?ki. Of the seven sections of this great Sanskrit masterpiece, the Ayodhyak???a is the most human, and it remains one of the best introductions to the social and political values of traditional India. This readable translation is accompanied by commentary that elucidates the various problems of the text--philological, aesthetic, and cultural. The annotations make extensive use of the numerous commentaries on the R?m?ya?a composed in medieval India. The substantial introduction supplies a historical context for the poem and a critical reading that explores its literary and ideological components.

Advaita Vedanta is one of the best-known schools of Indian philosophy, but much of its history-a history closely interwoven with that of medieval and modern Hinduism-remains surprisingly unexplored. This book focuses on a single remarkable work and its place within that history: The Ocean of Inquiry, a vernacular compendium of Advaita Vedanta by the North Indian monk Niscaldas (ca. 1791 - 1863). Though not well known today, Niscaldas's work was once referred to by Vivekananda (himself a key figure in the shaping of modern Hinduism) as the most influential book in India. The present book situates The Ocean of Inquiry as representative of both a neglected genre (vernacular Vedanta) and a neglected period (ca. 17th-19th centuries) in the history of Indian philosophy. It argues that the rise of Advaita Vedanta to a position of prestige began well before the period of British rule in India, and that vernacular texts like The Ocean of Inquiry played an important role in popularizing Vedantic teachings. It also offers a new appraisal of the period of late Advaita Vedanta, arguing that it should not be seen as one of barren scholasticism. For thinkers like Niscaldas, intellectual "inquiry" (vicara) was not an academic exercise but a spiritual practice-indeed, it was the central practice on the path to liberation. The book concludes by arguing that without understanding both vernacular Vedanta and the scholasticism of the period, one cannot fully understand the emergence of modern Hinduism.

Ramakrishna was a nineteenth-century Bengali devotee of Kali, the Hindu goddess of death and destruction. He assumed the demeanor and dress of a woman, acted like a monkey, a child, a madman, and a comedian at various times during his career. Using the concept of play (lila), as both spontaneous activity and dramatic performance on behalf of Kali, Carl Olson provides a interpretive key for unlocking Ramakrishna's life and his often contradictory forms of behavior. Olson places Ramakrishna in his social and historical context, examines his relationship to women, and investigates his status as a mystery or stranger to his contemporaries.

Paramahansa Yogananda - author of the bestselling classic "Autobiography of a Yogi" - delves into the deeper meaning of the Bhagavad Gita's symbology, and sheds a fascinating light on the true intent of India's beloved scripture. He describes how each of us, through applying the profound wisdom of yoga, can achieve material and spiritual victory on the battlefield of daily life. This concise and inspiring book is a compilation of selections from Yogananda's in-depth, critically acclaimed two-volume translation of and commentary on the Bhagavad Gita ("God Talks with Arjuna").

The Upanishads are among the source books of the Hindu faith, being the concluding portion of the Hindu scriptures, the Vedas, also the Vedanta. This selection of translations by Swami Nikhilananda contains the Svetasvatara, Prasna and Mandukya Upanishads together with a special contribution to Western understanding of these important books in the form of a noteworthy essay on Hindu Ethics. Translated from the Sanskrit with an Introduction embodying a study of Hindu Ethics, and with Notes and Explantions based on the Commentary of Sri Sankaracharya, the great Eighth-Century Philosopher and Saint of India. Contents Include: Svetasvatara Upanishad - Prasna Upanishad - Mandukya Upanishad

DEITIES AND WORSHIP Contained in the ALBERT PIKE 1872 19 in THE STA3STDABJ3 PRINTINO CO. Louisville CopyrigU, 1930, by The Supreme Council, 33, Ancient and Accepted Scottish Rite of Freemasonry, for the Southern Jurisdiction of the United States of America PREFACE. It. is quite uncertain, now that I have this book finished, whether I shall ever care to publish it. It was not commenced for that purpose and it may always remain a monotype, in manuscript. For it has been written as a study, and not as a teaching for myself and not for others. It is not at all the fruit of a meditated purpose, and was not commenced as a diagnosis of the Deities of the Veda, an attempt to discover the distinctive personality and individuality of each, which it afterwards became, and the fruits of itself to myself have been sufficient to reward me abundantly for the labour it has cost. Nothing has ever so much interested me, as this endeavour to penetrate into the adyta of the ancient Aryan thought, to discover what things, principles or phenomena our remote ancestors worshipped as Gods, what Indra, Varuna, Mitra, Aryaman, the Agvins, Vayu, Vishnu, SavitJfi and the others really were, in the conception of the composers of the Vedic hymns. It has had a singular charm for me, this inquiry into the true mean ing of the epithets and phrases, often, in appearance, indiscriminately applied to different Deities, often seemingly inappropriate, and the expres sions of a wild and riotous imagination into the true meaning of names and epithets and phrases that became, literally accepted and misunderstood, the sources, seeds or germs of the legendary myths and many of the Deities of the Grecian mythology and theBrahmanic fables and pantheon. And I have felt the most intense satisfaction in deciphering, as it seemed to me I did, these hieroglyphs of ancient Aryan thought in bringing myself into relation en rapport with these old Poets and Philosophers, under standing them in part, and thinking with them in deciphering their hiero glyphics, infinitely better worth the labour than all that are engraved on the monuments of Egypt and Assyria, and in solving one by one the enigmas contained in their figurative and seemingly extravagant language, whose meaning was only to be discovered by beginning with their simplest notions and conceptions, and making the curious processes of their thought my own trying as it were, to be them, intellectually, and to think their thoughts. Thus I satisfied myself that every one of their Deities had for them a perfectly distinct and dear personality and individuality that their ideas were not in the least vague, incoherent or confused that their imagination was perfectly - ell-regulated, and that every epithet and phrase was logically appropriate and correct. So also, upon a partial examination, I found it to be in the ancient Zarathustrian G tMs, which are, I do not doubt, even older than the Vedic hymns. I found in both, the most profound philosophic or metaphysical ideas, which those of every philosophy and religion have merely developed and that, so far from being Barbarians or Savages, the old Aryan herdsmen and husbandmen, in the Indus country under the Himalayan Mountains, on the rivers of Bactria, and, long before, on the Scythic Steppes where they originated, were men of singularly clear and acute intellects, profound thought and an infinite reverence of thebeings whom they worshipped. The inquiry has opened to me an entirely new chapter of the history of human thought, and given me an infinitely higher conception of the Aryan intellect...

Popular Hinduism is shaped, above all, by worship of a multitude of powerful divine beings--a superabundance indicated by the proverbial total of 330 million gods and goddesses. The fluid relationship between these beings and humans is a central theme of this rich and accessible study of popular Hinduism in the context of the society of contemporary India. Lucidly organized and skillfully written, "The Camphor Flame" brings clarity to an immensely complicated subject. C. J. Fuller combines ethnographic case studies with comparative anthropological analysis and draws on textual and historical scholarship as well. The book's new afterword brings the study up-to-date by examining the relationship between popular Hinduism and contemporary Hindu nationalism.

Originally published in 1864. Author: H. H. Wilson, M.A., F.R.S., Language: English Keywords: Religion / Hinduism Translated from the original Sanskrit. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Obscure Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.