This is a study of some 150 families (and about 1000 persons) of Hindus living in Edinburgh, and particularly about the fact that two associations exist among them, one of which is based on activities at a temple. This is thus a micro-study of an anthropological kind, which is linked to the wider world of the city as well as the South Asian population in the UK and the worldwide migration of South Asians.

The Samkhyayoga institution of Kapil Math is a religious organisation with a small tradition of followers which emerged in the last decade of the nineteenth century and the first decades of the twentieth century in Bengal in India around the renunciant and yogin Hariharananda Aranya. This tradition developed during the same period in which modern yoga was born and forms a chapter in the expansion of yoga traditions in modern Hinduism. The book analyses the yoga teaching of Hariharananda Aranya (1869-1947) and the Kapil Math tradition, its origin, history and contemporary manifestations, and this tradition's connection to the expansion of yoga and the Yogasutra in modern Hinduism. The Samkhyayoga of the Kapil Math tradition is based on the Patanjalayogasastra, on a number of texts in Sanskrit and Bengali written by their gurus, and on the lifestyle of the renunciant yogin living isolated in a cave. The book investigates Hariharananda Aranya's connection to pre-modern yoga traditions and the impact of modern production and transmission of knowledge on his interpretations of yoga. The book connects the Kapil Math tradition to the nineteenth century transformations of Bengali religious culture of the educated upper class that led to the production of a new type of yogin. The book analyses Samkhyayoga as a living tradition, its current teachings and practices, and looks at what Samkhyayogins do and what Samkhyayoga is as a yoga practice. A valuable contribution to recent and ongoing debates, this book will be of interest to academics in the fields of Religious Studies, Anthropology, Asian Studies, Indology, Indian philosophy, Hindu Studies and Yoga Studies.

India has a rich tradition of meditative practices designed to study the phenomenon of consciousness. From the distant past to the present, India has evolved a unique psychological culture with grand unifying themes and universal modes of meditative practice. This book provides a detailed analysis of classical and modern Indian views on consciousness along with their related meditative methods. It offers a critical analysis of three distinct trends of Indian thought, viz., a dualistic mode of understanding and realizing consciousness in Hindu Samkhya, an interactive mode in early Buddhist abhidhamma, and the evolutionary transformational mode in the teachings of the twentieth-century sage Sri Aurobindo. This book explores the unifying features in Indian first person practices with regard to consciousness and the importance of these applied psychological practices and their associated understanding of our conscious inner lives. The most striking feature of the work is that side by side theoretical exposition of consciousness, it includes a number of worksheets which explain how to use meditation to achieve relaxation as well as cognitive 'maps' of the different levels of conscious states and instruction and how one can traverse from one state to another. The final chapter explores Sri Aurobindo who introduced new and decisive Indian spiritual thought and practice to India in the form of Integral Yoga. This innovative book will be of interest to scholars studying Indian philosophy, Indian religion and the emerging field of contemplation studies.

This title was first published in 2003. Can a text be used either to validate or to invalidate contemporary understandings? Texts may be deemed 'sacred', but sacred to whom? Do conflicting understandings matter? Is it appropriate to try to offer a resolution? For Hindus and non-Hindus, in India and beyond, Valmiki is the poet-saint who composed the epic RA mA yaAa. Yet for a vocal community of dalits (once called 'untouchables'), within and outside India, Valmiki is God. How then does one explain the popular story that he started out as an ignorant and violent bandit, attacking and killing travellers for material gain? And what happens when these two accounts, Valmiki as God and Valmiki as villain, are held simultaneously by two different religious groups, both contemporary, and both vocal? This situation came to a head with controversial demonstrations by the Valmiki community in Britain in 2000, giving rise to some searching questions which Julia Leslie now seeks to address.

The Ramayana, an ancient epic of India, with audiences across vast stretches of time and geography, continues to influence numberless readers socially and morally through its many re-tellings. Made available in English for the first time, the 16th century version presented here is by Candravati, a woman poet from Bengal. It is a highly individual rendition as a tale told from a woman's point of view which, instead of celebrating masculine heroism, laments the suffering of women caught in the play of male ego. This book presents a translation and commentary on the text, with an extensive introduction that scrutinizes its social and cultural context and correlates its literary identity with its ideological implications. Taken together, the narrative and the critical study offered here expand the understanding both of the history of women's self-expression in India and the cultural potency of the epic tale. The book is of interest equally to students and researchers of South Asian narratives, Ramayana studies and gender issues.

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 Ramayana of Valmiki is considered by many contemporary Hindus to be a foundational religious text. But this understanding is in part the result of a transformation of the epic's receptive history, a hermeneutic project which challenged one characterization of the genre of the text, as a work of literary culture, and replaced it with another, as a work of remembered tradition. This book examines Ramayana commentaries, poetic retellings, and praise-poems produced by intellectuals within the Srivaisnava order of South India from 1250 to 1600 and shows how these intellectuals reconceptualized Rama's story through the lens of their devotional metaphysics. Srivaisnavas applied innovative interpretive techniques to the Ramayana, including allegorical reading, slesa reading (reading a verse as a double entendre), and the application of vernacular performance techniques such as word play, improvisation, repetition, and novel forms of citation. The book is of interest not only to Ramayana specialists but also to those engaged with Indian intellectual history, literary studies, and the history of religions.

Mohandas Karamchand Gandhi took pride in calling himself a Sanatani Hindu. He lived by what he professed. Indeed, he spiritualized his entire political existence and his very opinion, world view and discourse was weighted with morality and ethics born of Hindu Dharma. This timely compilation of Mahatma Gandhi's views on Hindu Dharma is a remarkable and systematically arranged compendium of his ideas on every aspect of India's social and political life. Gandhi's views - disseminated through many short essays in Harijan and other journals of his time - on Sanatan Dharma, idol worship, Rama as a God, compulsory teaching of Gita in schools, conversion, cow-slaughter and protection, varnashramas, untouchability and other aspects are presented here in his own words. This volume is indispensable for scholars of Modern South Asian History, Gandhian Thought, Colonialism and Religious Studies. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka

Tantric Revisionings presents stimulating new perspectives on Hindu and Buddhist religion, particularly their Tantric versions, in India, Tibet or in modern Western societies. Geoffrey Samuel adopts an historically and textually informed anthropological approach, seeking to locate and understand religion in its social and cultural context. The question of the relation between 'popular' (folk, domestic, village, 'shamanic') religion and elite (literary, textual, monastic) religion forms a recurring theme through these studies. Six chapters have not been previously published; the previously published studies included are in publications which are difficult to locate outside major specialist libraries.

Who is responsible for the Mahatma's death? Just one single, but determined, fanatic, the whole ideology of Hindu nationalism, the ruling Congress-led government whichfailed to protect him, or a vast majority of Indians and their descendants who considered Gandhi irrelevant? Such questions mean that Gandhi, even after his tragic and brutal death, continues to haunt India - perhaps more effectively in his afterlife than when he was alive. The Death and Afterlife of Mahatma Gandhi is a groundbreaking and profound analysis of the assassination of the 'father of the nation' and its after-effects. Paranjape argues that such a catastrophic event during the very birth pangs of a new nation placed a huge burden of Oedipal guilt on Indians, and that this is the reason for the massive repression of the murder in India's political psyche. The enduring influence of Gandhi is analysed, including his spectral presence in Indian cinema. The book culminates in Paranjape's reading of Gandhi's last six months in Delhi, where, from the very edge of the grave, he wrought what was perhaps his greatest miracle, the saving of Delhi and thus of India itself from internecine bloodshed. This evocative and moving meditation into the meaning of the Mahatma's death will be relevant to scholars of Indian political and cultural history, as well as those with an interest in Gandhi and contemporary India

Light from the East collates letters between Hon. P. Arunachalam of the legislative council of Ceylon and Edward Carpenter, which expand on issues of the Gnanam or divine knowledge. Carpenter edited these letters for publication in 1927 as well as writing additional articles on issues such as desire, birth control and bisexuality in relation to the customs of Ceylon and religious laws of Hinduism to give the reader a broad insight into the religion. This title will be of interest to students of sociology, anthropology and religious studies.

"John Stratton Hawley miraculously manages to braid the charged erotic and divine qualities of Krishna, the many-named god, while introducing us-with subtle occasional rhyme-to a vividly particularized world of prayers and crocodile earrings, spiritual longing and love-struck bees." -Forrest Gander, winner of the Pulitzer Prize for Poetry An award-winning translation of Hindi verses composed by one of India's treasured poets. The blind poet Surdas has been regarded as the epitome of artistry in Hindi verse from the end of the sixteenth century, when he lived, to the present day. His fame rests upon his remarkable refashioning of the widely known narrative of the Hindu deity Krishna and his lover Radha into lyrics that are at once elegant and approachable. Surdas's popularity led to the proliferation, through an energetic oral tradition, of poems ascribed to him, known collectively as the Sursagar. This award-winning translation reconstructs the early tradition of Surdas's verse-the poems that were known to the singers of Surdas's own time as his. Here Surdas stands out with a clarity never before achieved.

The Life Divine explores for the Modern mind the great streams of Indian metaphysical thought, reconciling the truths behind each and from this synthesis extends in terms of consciousness the concept of evolution. The unfolding of Earth's and man's spiritual destiny is illuminated, pointing the way to a Divine Life on Earth. Index.

An account of some of the achievements of Sathya Sai Baba, one of the most impressive men of miracles to appear for centuries.

How have the premodern Shaiva ascetic sect of the Nath Yogis (known also as the Yogis with splitted ears) succeeded in maintaining its presence and importance until today? This book intends to give a general survey of this sampradaya which is said to have been founded by the Siddha Gorakhnath, known for his strong link to Hatha Yoga. However, rather than to Yoga, the history and expansion of the Nath sect are linked to its rich legendary corpus. Dealing first with the marks of belonging (such as the huge earrings worn by the fully initiated Yogis) which give the sect its unity, the book then focuses on its organization and explores the dialectics between the wandering Yogis and the monastic settlements. The Nath monasteries belong to two categories: the pancayati maths, collectively owned and managed by the sectarian authorities, which ensure the permanency of the sect, and the niji maths, owned on a personal basis and transmitted from guru to disciple, which permits innovative initiatives The book gives a detailed account of two pancayati monasteries, the Kadri Math of Mangalore where its head's enthronement is spectacularly performed every twelve years, and the Caughera Math of Dang Valley in Nepal, the royal foundation of which gives a glimpse of the complex relationships that can exist between monasteries and kingdoms. It then focuses on three niji maths: Amritashram in Fatehpur (Rajasthan), Ashtal Bohar in Rohtak (Haryana) and the Gorakhpur mandir (UP). Each of them shows a different mode of adaptation to a modern context and attests of the present importance and continuity of this pluri-secular tradition of asceticism.

This is the fascinating biography, first published in 1985, of the remarkable Bengali religious leader Swami Pranavananda who lived in the turbulent years of the early twentieth century. The story of his life has to some extent been eclipsed by the struggle for Indian independence, but his extraordinary personal qualities, his determined asceticism, his high ideals of social service and commitment to Hindu solidarity all serve to set him apart from his contemporaries and entitle him to be better known by political and religious historians of the period.

Recent studies of South India in the 19th- and 20th-centuries concentrate primarily on political and social issues. Studies of specifically religious developments, of religious encounter, institutions and movements, particularly of the 19th-century, have been few in number. The prupose of this study is to examine religious institutions, trends and developments in parts of South-east India, focusing on the Tanjore and Trichonopoly districts - areas famous for cultural and religious activity. It is recalled that neither Hinduism and Christianity were totally static forms of religious organization, ritual or belief, but were living traditions always in the process of change and adaptation. Thus, one of the major concerns of this book deals with continuities, conversion and change.

From the late nineteenth century onwards the concept of Mother India assumed political significance in colonial Bengal. Reacting against British rule, Bengali writers and artists gendered the nation in literature and visual culture in order to inspire patriotism amongst the indigenous population. This book will examine the process by which the Hindu goddess Sati rose to sudden prominence as a personification of the subcontinent and an icon of heroic self-sacrifice. According to a myth of cosmic dismemberment, Sati's body parts were scattered across South Asia and enshrined as Shakti Pithas, or Seats of Power. These sacred sites were re-imagined as the fragmented body of the motherland in crisis that could provide the basis for an emergent territorial consciousness. The most potent sites were located in eastern India, Kalighat and Tarapith in Bengal, and Kamakhya in Assam. By examining Bengali and colonial responses to these temples and the ritual traditions associated with them, including Tantra and image worship, this book will provide the first comprehensive study of this ancient network of pilgrimage sites in an art historical and political context.