A detailed case study of the International Society for Krishna Consciousness (ISKCON) in Britain. The book studies the particular development of a new religious movement within the context of Britain, and issues relating to minority religions' place within a multicultural but still hegemonically Christian society.

Religions in the Modern World: Traditions and Transformations, Third Edition is the ideal textbook for those coming to the study of religion for the first time, as well as for those who wish to keep up-to-date with the latest perspectives in the field. This third edition contains new and upgraded pedagogic features, including chapter summaries, key terms and definitions, and questions for reflection and discussion. The first part of the book considers the history and modern practices of the main religious traditions of the world, while the second analyzes trends from secularization to the rise of new spiritualities. Comprehensive and fully international in coverage, it is accessibly written by practicing and specialist teachers.

Ishita Pande's innovative study provides a dual biography of India's path-breaking Child Marriage Restraint Act (1929) and of 'age' itself as a key category of identity for upholding the rule of law, and for governing intimate life in late colonial India. Through a reading of legislative assembly debates, legal cases, government reports, propaganda literature, Hindi novels and sexological tracts, Pande tells a wide-ranging story about the importance of debates over child protection to India's coming of age. By tracing the history of age in colonial India she illuminates the role of law in sculpting modern subjects, demonstrating how seemingly natural age-based exclusions and understandings of legal minority became the alibi for other political exclusions and the minoritization of entire communities in colonial India. In doing so, Pande highlights how childhood as a political category was fundamental not just to ideas of sexual norms and domestic life, but also to the conceptualisation of citizenship and India as a nation in this formative period.

Anantadas is the first 'biographer' who, around 1600, wrote about the most popular bhakti poets of the 15th and 16th centuries in Northern India. This critical study of these manuscripts yields a broad spectrum of the linguistic and morphological variants. It also reveals the processes of oral and scribal transmission during this time when sectarian interests appropriated certain poets and changed their 'biographies' accordingly.

First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

This is a study of three Sanskrit texts, the Harivamsa, the Visnupurana, and the Bhagavatabelonging to the puranic genre, the chief source of knowledge of the origins of popular Hinduism. It treats them as integrated compositions and displays the theological motives and creative skill which have gone into the making of them. It shows how all three texts contain narratives which present Krishna as one of several subordinate manifestations (avataras) of Vishnu. All three use much the same traditional material, yet each, by arranging this material in its own way, presents a distinctive view of Krishna, and the most influential of them, the Bhagavata , builds up a world view in which Krishna, not Vishnu, is supreme.

In recent years, changes in religious studies in general and the study of Hinduism in particular have drawn more scholarly attention to other forms of the Hindu faith that are concretely embodied in temples, icons, artworks, rituals, and pilgrimage practices. This book analyses the phenomenon of pilgrimage as a religious practice and experience and examines Shri Shailam, a renowned south Indian pilgrimage site of Shiva and Goddess Durga. In doing so, it investigates two dimensions: the worldview of a place that is of utmost sanctity for Hindu pilgrims and its historical evolution from medieval to modern times. Reddy blends religion, anthropology, art history and politics into one interdisciplinary exploration of how Shri Shailam became the epicentre for Shaivism. Through this approach, the book examines Shri Shailam's influence on pan-Indian religious practices; the amalgamation of Brahmanical and regional traditions; and the intersection of the ideological and the civic worlds with respect to the management of pilgrimage centre in modern times. This book is the first thorough study of Shri Shailam and brings together phenomenological and historical study to provide a comprehensive understanding of both the religious dimension and the historical development of the social organization of the pilgrimage place. As such, it will be of interest to students of Hinduism, Pilgrimage and South Asian Studies.

The speed and scale of urbanisation in India is unprecedented almost anywhere in the world and has tremendous implications globally. The sacral influence on the urban experience can be demonstrated to have resonances for all aspects of urban sustainability in India and yet, remains a blind spot while articulating sustainable urban policy. The book explores the historical and ongoing influence of religion on urban planning, design, space utilisation, and the creation and impact on urban identities and communities. Specifically, it looks at how religious heritage, religious beliefs and religiously influenced planning practices have influenced different facets of development in Indian cities. Three aspects are critical for sustainable urbanisation policies for Jaipur and Indian cities in general: gender, religious heritage and city planning; the city as a communalised space and caste informed space; and heritage and ecological challenges. The book identifies the challenges that Hindu-based planning and heritage poses for sustainability of the city in these regards.It argues that there are ritualistic and belief resources within the religion that urban planning can - and must - utilise while devising the sustainability of Jaipur. This book is one of the first case studies linking Hindu religion, heritage, gender, environment and planning in a manner that has clear implications for sustainable urban planning policies. The study has useful policy implications for the sustainable urban planning of many cities in India, the subcontinent as well as major cities of Indonesia, Cambodia and Nepal.

The study of Hinduism is fragmented among many disciplines. Early academic study of Hinduism was overwhelmingly a study of texts, and while a strong philological tradition continues to characterise much work on Hinduism (in particular in Indology), very different materials and questions animate debates among anthropologists, sociologists, historians, philosophers, and others. The result is that Hindu institutions such as temples are understood quite differently by those who focus on their political, economic, religious, or aesthetic dimensions. Valuable contributions are also beginning to appear in emergent fields as diverse as cognitive science and constructive Hindu theology. While many works in these fields are published in Europe or North America, significant work appears in journals and books published in India which remain hard to access elsewhere. The collection is fully indexed and supplemented with a comprehensive introduction, newly written by the editor, which places the gathered materials in their historical and intellectual context.

First Published in 2000.This is Volume VII of fourteen of a series on India- its language and literature. The Bhagavad Gita is a Sanskrit philosophical poem, written in the usual verse form of the Hindu epic poems, and is an episode in the sixth book, or Bhlshma Parvan, of the Mahabharata, an epic poem devoted mainly to the deeds of the rival princes, who, though descended from a common ancestor, Kuru, fought as Kauravas and Pandavas for the kingdom of which Hastinapura was the capital

From 2nd to 5th October 2012 an International Congress on Science and Technology for the conservation of Cultural Heritage was held in Santiago de Compostela, Spain, organized by the Universidade of Santiago de Compostela on behalf of TechnoHeritage Network. The congress was attended by some 160 participants from 10 countries, which presented a total of 145 contributions among plenary lectures, oral, and poster communications. The congress was dedicated to eight topics, namely (1) Environmental assessment and monitoring (pollution, climate change, natural events, etc.) of Cultural Heritage; (2) Agents and mechanisms of deterioration of Cultural Heritage (physical, chemical, biological), including deterioration of modern materials used in Contemporary Art and information storage; (3) Development of new instruments, non invasive technologies and innovative solutions for analysis, protection and conservation of Cultural Heritage; (4) New products and materials for conservation and maintenance of Cultural Heritage; (5) Preservation of industrial and rural heritage from the 19th and 20th centuries; (6) Security technologies, Remote sensing and Geographical Information Systems for protection and management of Cultural Heritage; (7) Significance and social value of Cultural Heritage; and (8) Policies for conservation of Cultural Heritage. This volume publishes a total of ninety-three contributions which reflect some of the most recent responses to the challenge of cultural assets conservation.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

This historic book may have numerous typos, missing text or index. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1882. Not illustrated. Excerpt: ... the philosophy of the up nishads. chapter I. the antecedents of indian metaphysics-metempsychosis. The one spirit's plastic stress Sweeps through the dull dense world, compelling there All new successions to the forms they wear; Torturing the unwilling dross that checks its flight To its own likeness, as each mass may bear; And bursting in its beauty and its might, from trees and beasts and men into the heavens' light.--Shelley. Alors j'ai essay de traverser la sc ne mobile du monde pour p n trer jusqu'au fond immuable, au principe in puisable de la vie universelle. L, je l'avoue, j'ai eu un moment d' blouissement et d'ivresse; j'ai cru voir Dieu. L' tre en soi, l' tre infini, absolu, universel, que peut-on contempler de plus sublime, de plus vaste, de plus profond? C'est le dieu Pan, voqu pour la confusion des idoles de l'imagination et de la conscience humaines. Mais ce Dieu vivant, que d'imperfections, que de mis res il tale, si je regarde dans le monde, 'son acte incessant Et si je veux le voir en soi et dans son fond, je ne trouve plus que l' tre en puissance, sans lumi re, sans couleur, sans forme, sans essence d termin e, ab me t n breux o l'Orient croyait contempler la supr me v rit, et o l'admirable philosophie grecque ne trouvait que chaos et non- tre. Mon illusion n'a pas tenu contre l' vidence, contre la foi du genre humain. Dieu ne pouvait tre o n'est pas le beau, le pur, le parfait.--Vacherot. It is the purpose of the following pages to present the Chap. I. e...

In the second half of the eighteenth century, several British East India Company servants published accounts of what they deemed to be the original and ancient religion of India. Drawing on what are recognised today as the texts and traditions of Hinduism, these works fed into a booming enlightenment interest in Eastern philosophy. At the same time, the Company's aggressive conquest of Bengal was facing a crisis of legitimacy and many of the prominent political minds of the day were turning their attention to the question of empire. In this original study, Jessica Patterson situates these Company works on the 'Hindu religion' in the twin contexts of enlightenment and empire. In doing so, she uncovers the central role of heterodox religious approaches to Indian religions for enlightenment thought, East India Company policy, and contemporary ideas of empire.

This handbook is a comprehensive study of the archaeology, social history and the cultural landscape of the Hindu temple. Perhaps the most recognizable of the material forms of Hinduism, temples are lived, dynamic spaces. They are significant sites for the creation of cultural heritage, both in the past and in the present. Drawing on historiographical surveys and in-depth case studies, the volume centres the material form of the Hindu temple as an entry point to study its many adaptations and transformations from the early centuries CE to the 20th century. It highlights the vibrancy and dynamism of the shrine in different locales and studies the active participation of the community for its establishment, maintenance and survival. The illustrated handbook takes a unique approach by focusing on the social base of the temple rather than its aesthetics or chronological linear development. It fills a significant gap in the study of Hinduism and will be an indispensable resource for scholars of archaeology, Hinduism, Indian history, religious studies, museum studies, South Asian history and Southeast Asian history. Chapters 1, 4 and 5 of this book are available for free in PDF format as Open Access from the individual product page at www.routledge.com. They have been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

Most overviews of Hindu belief and practice follow a history from the ancient Vedas to today. Such approaches privilege Brahmanical traditions and create a sense of Hinduism as a homogenous system and culture, and one which is largely unchanging and based solely on sacred texts. In reality, modern Hindu faith and culture present an extraordinary range of dynamic beliefs and practices. 'Contemporary Hinduism' aims to capture the full breadth of the Hindu worldview as practised today, both in the sub-continent and the diaspora. Global and regional faith, ritualised and everyday practice, Brahmanical and non-Brahmanical belief, and ascetic and devotional traditions are all discussed. Throughout, the discussion is illustrated with detailed case material and images, whilst key terms are highlighted and explained in a glossary. 'Contemporary Hinduism' presents students with a lively and engaging survey of Hinduism, offering an introduction to the oldest and one of the most complex of world religions.

The chapters cover a wide range of topics, including dance, music, performance, festival traditions, temples, myth, philosophy, women's practices, and divine possession. The engaging narratives are accompanied by contextual discussions and advice on such topics as conducting fieldwork, colonialism, Hindu seasonal celebrations, understanding deities, and aesthetics in Hinduism. All the entries are accompanied by photographs and suggestions for further reading. Too often textbooks and readers are concerned only with texts. This work greatly embellishes the study of religion with first-hand, first-person accounts of not only the living traditions, but the research activity itself as it has transpired in real time. The book would be a wonderful companion in a course on Hindu traditions, or a course in Anthropology where field-work is addressed.

In Indic religious traditions, a number of rituals and myths exist in which the environment is revered. Despite this nature worship in India, its natural resources are under heavy pressure with its growing economy and exploding population. This has led several scholars to raise questions about the role religious communities can play in environmentalism. Does nature worship inspire Hindus to act in an environmentally conscious way? This book explores the above questions with three communities, the Swadhyaya movement, the Bishnoi, and the Bhil communities. Presenting the texts of Bishnois, their environmental history, and their contemporary activism; investigating the Swadhyaya movement from an ecological perspective; and exploring the Bhil communities and their Sacred Groves, this book applies a non-Western hermeneutical model to interpret the religious traditions of Indic communities. With a foreword by Roger S Gottlieb.

The Bhagavad Gita is a unique literary creation but deciphering its meaning and philosophy is not easy or simple. This careful study of the Bhagavad Gita approaches the ancient text with a modern mind and offers a unifying structure which is of a universal relevance. Combining the philosophical-theoretical with the ethical-practical, Ithamar Theodor locates his study within comparative theology and identifies the various layers of meaning. The full text of the Bhagavad Gita is presented in new translation, divided into sections, and accompanied by in-depth commentary. This book makes the Bhagavad Gita accessible to a wide variety of readers, helping to make sense of this great spiritual classic which is one of the most important texts of religious Hinduism.

The "Bhagavad Gita" is a sacred scripture of epic dimensions and is the key sacred text of Hinduism. It means the "song of God" and is often called the "Song Celestial". Alan Jacobs uses contemporary free verse based on innovative metaphors to provide a clear meaning for today's readers. It is mandala poetry - each verse being a mandala for meditation.

The Encyclopedia of Hinduism contains over 900 entries reflecting recent advances in scholarship which have raised new theoretical and methodological issues as well as identifying new areas of study which have not been addressed previously. The debate over the term 'Hinduism' in the light of post-Orientalist critiques is just one example of how once standard academic frameworks have been called into question. Entries range from 150-word definitions of terms and concepts to 5,000-word in-depth investigations of major topics.

The Encyclopedia covers all aspects of Hinduism but departs from other works in including more ethnographic and contemporary material in contrast to an exclusively textual and historical approach. It includes a broad range of subject matter such as: historical developments (among them nineteenth and twentieth century reform and revival); geographical distribution (especially the diaspora); major and minor movements; philosophies and theologies; scriptures; deities; temples and sacred sites; pilgrimages; festivals; rites of passage; worship; religious arts (sculpture, architecture, music, dance, etc.); religious sciences (e.g. astrology); biographies of leading figures; local and regional traditions; caste and untouchability; feminism and women's religion; nationalism and the Hindu radical right; and new religious movements. The history of study and the role of important scholars past and present are also discussed.

Accessibility to all levels of reader has been a priority and no previous knowledge is assumed. However, the in-depth larger entries and the design of the work in line with the latest scholarly advances means that the volume will be of considerable interest to specialists.

The whole is cross-referenced and bibliographies attach to the larger entries. There is a full index.

This book surveys the development of the religious landscape in Suriname and Guyana, focusing on the interaction between Hindus, Muslims, and Christians and responses to Christian dominance. It reflects on how and why these religiously diverse Caribbean societies are characterized by relative harmony, whereas interreligious relationships in other parts of the world have been marked by extreme conflict and violence. The chapters explore ideological and institutional dimensions, including the role of government policies, religious demography, religious leadership, and private religious institutions. The author takes a critical stance towards a negative approach to power struggles and offers a perspective that does not necessarily consider religious diversity a hindrance for religious harmony. Making valuable data accessible to scholars in the English language, this volume provides a framework for the study of interreligious relations and for understanding the religious worlds of the Caribbean.

Recent years have seen the emergence of a virulent version of Hindu communalism and cultural chauvinism on the Indian political scene and of the groups of xenophobes who have obfuscated and mystified the notion of Hindu identity and have reinforced its stereotypic images. This book identifies some of the stereotypes about Hinduism and shows them to be deeply flawed and having no basis in historical evidence. It debunks the view that India (called ?Bh?rata?) is timeless, that the first man was born here and that its people were the authors of the first human civilisation, and argues that the word ?Bh?rata? in the sense of a country is absent from the entire Vedic literature and that India as a country evolved over a long period. The formation of its identity had much to do with the perceptions of the people who migrated into the subcontinent at different times, and Indian nationalism developed mostly as a response to Western imperialism. Contrary to the belief popularized by the Hindu jingoists, it has been shown that Hinduism is neither timeless nor monolithic; it is a colonial construct covering large clusters of religious beliefs and practices and thus represents almost a baffling plurality of traditions. The stereotyping of Hinduism as a tolerant religion has also been contested and massive evidence has been adduced to show that, like other religions, it was intolerant, gave no space to dissent and converted members of other faiths. Hindu sects developed ascetic military orders from the early medieval period onwards and fought among themselves much before the appearance of Islam on the Indian scene. The book challenges the sacredness' of cow as a community identity of the Hindus and shows that the animal has not been all that sacrosanct and inviolable in the past. A melange of evidence has been marshalled to show that the killing of the cow for the Vedic gods was de rigueur much before the arrival in India of Muslims who are stereotyped as kine killers, that its flesh was very much a part of the ancient Indian food regimen and dietary traditions, and continues to remain so even today in some sections of Hindu society. Even so the Indian religious texts project a polymorphic image of the cow and show that its story through the millennia is full of inconsistencies, thus rendering its supposed holiness elusive, indeed as elusive as Hindu identity itself. Based on the authors unquestionable grasp of the primary evidence and written in a riveting style the essays in the book are an antidote to the Hindu religious fundamentalist mythomania and will certainly be of value to those interested in the construction of Hinduism and the politics of Hindu identity in cotemporary India.