Hinduism, the Truth is not a sect of a faith or a man-made religion. The Cosmic Truth of Hinduism is non denominational and universal and its founder is unknown. However, ancient Rishis and Saints have nurtured and revived it into what it is today. Hinduism's basic concept is unique with its link to Cosmic Energy, its traditions and culture is also linked to nature.

A diagram explaining the distribution of Cosmic energy is explained, is given in this book. Lord Shiva is the Cosmic dancer. It is depicted that Brahma is the creator, Vishnu the Preserver and Shiva is in charge of evolution, for easy understanding by the people.

This book deals with speculations about the origin of Hinduism and its association with nature. The design and energy of the Hindu temple and how the energy is associated with the power of Yantras, and Chakras in the human body, mantras and their connection with sound waves, Solar system, and Time. Idol / Deity worship and rituals etc.

The book covers the five Ishwarams temples of Shiva, Sakthi, Karthigeya, Vishnu, Kannagi in Sri Lanka, worshipped by Hindus and Buddhists. Hinduism had its origin in the Indus valley civilization. The word Hindu is derived from the Indus river and dates back to over 5,000 years or more. This book also touches the link between the Hinduism and Buddhism. Kannagi (Pathini) and her worship by Sri Lankan Tamils and Singhalese is also explained in the book.

This study revisits one of the most extensive examples of the spread of ideas in the history of civilization: the diffusion of Indian religious and political ideas to Southeast Asia before the advent of Islam and European colonialism. Hindu and Buddhist concepts and symbols of kingship and statecraft helped to legitimize Southeast Asian rulers, and transform the political institutions and authority of Southeast Asia. But the process of this diffusion was not accompanied by imperialism, political hegemony, or "colonization" as conventionally understood. This book investigates different explanations of the spread of Indian ideas offered by scholars, including why and how it occurred and what were its key political and institutional outcomes. It challenges the view that strategic competition is a recurring phenomenon when civilizations encounter each other.

Scholars of religion have always been fascinated by asceticism. Some have even regarded this radical way of life-- the withdrawal from the world, combined with practices that seriously affect basic bodily needs, up to extreme forms of self-mortification --as the ultimate form of a true religious quest. This view is rooted in hagiographic descriptions of prominent ascetics and in other literary accounts that praise the ascetic life-style. Scholars have often overlooked, however, that in the history of religions ascetic beliefs and practices have also been strongly criticized, by followers of the same religious tradition as well as by outsiders. The respective sources provide sufficient evidence of such critical strands but surprisingly as yet no attempt has been made to analyze this criticism of asceticism systematically. This book is a first attempt of filling this gap. Ten studies present cases from both Asian and European traditions: classical and medieval Hinduism, early and contemporary Buddhism in South and East Asia, European antiquity, early and medieval Christianity, and 19th/20th century Aryan religion. Focusing on the critics of asceticism, their motives, their arguments, and the targets of their critique, these studies provide a broad range of issues for comparison. They suggest that the critique of asceticism is based on a worldview differing from and competing with the ascetic worldview, often in one and the same historical context. The book demonstrates that examining the critics of asceticism helps understand better the complexity of religious traditions and their cultural contexts. The comparative analysis, moreover, shows that the criticism of asceticism reflects areligious worldview as significant and widespread in the history of religions as asceticism itself is.

Originally published in 1898. Author: F. Max Muller, K.M. Language: English Keywords: Lecture / Religion / Indian Religion / Veda / Vedic 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.

The visible phenomena of the universe are bound by the universal law of cause and effect. The effect is visible or perceptible, while the cause is invisible or imperceptible. The falling of an apple from a tree is the effect of a certain invisible force called gravitation. Although the force cannot be perceived by the senses, its expression is visible. All perceptible phenomena are but the various expressions of different forces which act as invisible agents upon the subtle and impercep-tible forms of matter. These invisible agents or forces together with the imperceptible particles of matter make up the subtle states of the phenomenal universe. When a subtle force becomes objectified, it appears as a gross object. Therefore, we can say, that every gross form is an expression of some subtle force acting upon the subtle particles of matter. The minute particles of hydrogen and oxygen when combined by chemical force, appear in the gross form of water. Water can never be separated from hydrogen and oxygen, which are its subtle component parts. Its existence depends upon that of its component parts, or in other words, upon its subtle form. If the subtle state changes, the gross manifestation will also change. The peculiarity in the gross form of a plant depends upon the peculiar nature of its subtle form, the seed.

This is the first full-length English translation of this major Tamil epic ever published in the West. It is an essential text for the study and understanding of South Indian devotional Hinduism.

Premananda Bharati's classic work, Sri Krishna: the Lord of Love, was originally published in 1904 in New York. It is the first full length work presenting theistic Hindu practices and beliefs before a Western audience by a practicing Hindu "missionary." Premananda Bharati or Baba (Father) Bharati had come to the USA as a result of the encouragement of his co-religionists in India and of a vision he received while living in a pilgrimage site sacred to his tradition. He arrived in the USA in 1902 and stayed until 1911 with one return journey to India in 1907 with several of his American disciples. His book, Sri Krishna, was read and admired by numerous American and British men and women of the early 20th century and captured the attention of the great Russian writer Leo Tolstoy through whom Mahatma Gandhi discovered it. This new edition of his book contains two introductions, one by Gerald T. Carney, PhD, a specialist on Premananda Bharati's life and work and another by Neal Delmonico, PhD, a specialist on Caitanya Vaisnavism, the religious tradition to which Baba Bharati belonged. In addition, the text has been edited, corrected, annotated, and newly typeset. The spellings of the technical Sanskrit words in the text have been standardized according to modern diacritical practices. Appendices have been added containing supporting texts and additional materials bearing on Baba Bharati's sources for some of the ideas in his book and on his life and practices in India before his arrival in the USA.

The Upanishads are some of the world's most important works of spiritual literature, presented here in an accessible form by an early ambassador of Vedantic teaching. Swami Paramananda's translations were created in the early 1900s out of a desire to make the Hindu sacred texts comprehensible to Westerners, who had previously had to contend with the more obscure language of purely scholarly translations. The text and commentary was generated in a series of classes given by Paramananda in Boston, and later revised for publication. As a result the language is simple and clear, and the annotations relevant to a non-Hindu audience. These translations and commentary are still cherished by English speakers the world over for their lucidity and insight, and will be an asset to anyone interested in Vedic spirituality.

This is a revised and corrected edition of Dr. O.B.L. Kapoor's now classic work on Krishna bhakti. Dr. Kapoor defines bhakti (sometimes loosely translated as religious devotion) as it is understood in the North Indian bhakti traditions. In addition, he isolates what he considers the four major traits or "laws" of bhakti, illustrating each of those laws with numerous stories from the lives of the great bhakti saints. Though Kapoor makes a case for bhakti's being a "science," the major value of this work lies in its phenomenological presentation of bhakti based on the experiences of bhakti practitioners and saints as recorded in various premodern and modern literary sources. It is thus one of best introductions to the religious phenomenon of bhakti available in the English language.

Warring religions. Violence in the name of God. Clashing ideologies. Clearly, religious conflict has divided and polarized the modern world. No longer are discussions about religious intolerance limited to historians and theologians. One cannot turn on the television, listen to talk radio or surf the Internet without being bombarded by messages--many filled with bias and inaccuracies--about religious differences. Once viewed by world leaders as a harmless artifact of the past, religion has moved from the periphery of society to the center of the battlefield. Viewing Meister Eckhart Smashing through barriers of time and place, it focuses on key concepts by one of the greatest Christian thinkers of all time through the lens of a beloved Hindu classic. A unique and engaging look at the profound truths found in both the writings of Meister Eckhart and the Bhagavad Gita. Informative and clearly written, the book is a welcome addition to comparative mystical literature. masterfully navigates the contours of both the Eastern mystical tradition and Western philosophy. She is at home in the medieval mind and soul...(and) illustrates common elements found in these two distinctive works. Spirituality, Drew University

Longing and Letting Go explores and compares the energies of desire and non-attachment in the writings of Hadewijch, a thirteenth-century Christian Beguine, and Mirabai, a sixteenth-century Hindu bhakta. Through an examination of the relational power of their respective mystical poetics of longing, the book invites interreligious meditation in the middle spaces of longing as a resource for an ethic of social justice: passionate non-attachment thus surfaces as an interreligious value and practice in the service of a less oppressive world. Mirabai and Hadewijch are both read through the primary comparative framework of viraha-bhakti, a mystical eroticism from Mirabai's Vaisnava Hindu tradition that fosters communal experiences of longing. Mirabai's songs of viraha-bhakti are conversely read through the lens of Hadewijch's concept of "noble unfaith," which will be construed as a particular version of passionate non-attachment. Reading back and forth across the traditions, the comparative currents move into the thematics of apophatic theological anthropology, comparative feminist ethics, and religiously plural identities. Judith Butler provides a philosophically complementary schema through which to consider how the mystics' desire, manifest in the grief of separation and the erotic bliss of near union, operates as a force of "dispossession" that creates the very conditions for non-attachment. Hadewijch's and Mirabai's practices of longing, read in terms of Butler's concept of dispossession, offer clues for a lived ethic that encourages desire for the flourishing of the world, without that passion consuming the world, the other, or the self. Longing-in its vulnerable, relational, apophatic, dispossessive aspects-informs a lived ethic of passionate non-attachment, which holds space for the desires of others in an interrelated, fragile world. When configured as performative relationality and applied to the discipline of comparative theology, practices of longing decenter the self and allow for the emergence of dynamic, even plural, religious identities.

Jarrod L. Whitaker examines the ritualized poetic construction of male identity in the Rgveda, India's oldest Sanskrit text, arguing that an important aspect of early Vedic life was the sustained promotion and embodiment of what it means to be a true man. The Rgveda contains over a thousand hymns, addressed primarily to three gods: the deified ritual Fire, Agni; the war god, Indra; and Soma, who is none other than the personification of the sacred beverage soma. The hymns were sung in day-long fire rituals in which poet-priests prepared the sacred drink to empower Indra. The dominant image of Indra is that of a highly glamorized, violent, and powerful Aryan male; the three gods represent the ideals of manhood.
Whitaker finds that the Rgvedic poet-priests employed a fascinating range of poetic and performative strategies--some explicit, others very subtle--to construct their masculine ideology, while justifying it as the most valid way for men to live. Poet-priests naturalized this ideology by encoding it within a man's sense of his body and physical self. Rgvedic ritual rhetoric and practices thus encode specific male roles, especially the role of man as warrior, while embedding these roles in a complex network of social, economic, and political relationships.
Strong Arms and Drinking Strength is the first book in English to examine the relationship between Rgvedic gods, ritual practices, and the identities and expectations placed on men in ancient India."

In the early sixteenth century, a charismatic Bengali Brahmin, Visvambhara Misra, inspired communities of worshipers in Bengal, Orissa, and Vraja with his teachings. Misra took the ascetic name Krsna Caitanya, and his devotees quickly came to believe he was divine. The spiritual descendents of these initial followers today comprise the Gaudiya Vaisnava movement, one of the most vibrant religious groups in all of South Asia.
In The Final Word, Tony Stewart investigates how, with no central leadership, no institutional authority, and no geographic center, a religious community nevertheless came to define itself, fix its textual canon, and flourish. The answer, he argues, can be found in a brilliant Sanskrit and Bengali hagiographical exercise: the Caitanya Caritamrta of Krsnadasasa Kaviraja. Written some seventy-five years after Caitanya's passing, Krsnadasa's text gathered and synthesized the divergent theological perspectives and ritual practices that had proliferated during and after Caitanya's life. It has since become the devotional standard of the Gaudiya Vaisnava movement.
The text's power, Stewart argues, derives from its sophisticated use of rhetoric. The Caitanya Caritamrta persuades its readers covertly, appearing to defer its arrogated authority to Caitanya himself. Though the text started out as a hagiography like so many others-an index of appropriate beliefs and ritual practices that points the way to salvation-its influence has grown far beyond that. Over the centuries it has become an icon, a metonym of the tradition itself. On occasion today it can even be seen worshiped alongside images of Krsna and Caitanya on altars in Bengal.
In tracing the origins, literary techniques, and dissemination of the Caitanya Caritamrta, Stewart has unlocked the history of the Gaudiya Vaisnavas, explaining the improbable unity of a dynamic religious group.

This is a translation of Manindranath Guha's classic Bengali book on the beliefs and practices centering around the "holy names" (the names of Krishna and of his consort Radha) of the Caitanya Vaisnava tradition (a form of modern Hinduism). Guha's book is a good introduction to an area of theological reflection in Caitanya Vaisnavism called the "theology of the holy name." In summary the theology of the holy name teaches that the names of the deities, Krishna and Radha, are not different from the deities themselves and thus the names possess a special transformative power for those who speak, whisper, or even merely think of them. Those who repeat those names whether loudly or softly are believed to be purified by the divine presence they represent and are also infused by that presence with divine love for the deities named. Now for the first time Guha's book is available in English with an introduction, footnotes, glossary, and bibliography by the translator, Neal Delmonico (PhD, University of Chicago, 1990).