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Paperback. In this comprehensive study of Bhakti, the Yoga of Divine Love, Gregor Maehle blends insights from traditional texts such as the Bhagavad Gita, the Bhagavata Purana and Narada's Bhakti Sutra with the teachings of revered authorities including Shri Ramanujacharya, Shri Ramakrishna and Shri Aurobindo. The author also shares his own personal experiences with Bhakti and explores the psychological nuances involved in transforming human love into divine love. The book covers various ways in which we can experience the Divine, our relationship with It, and why this relationship matters to the Divine. The text also delves into how the devotee is transformed in the process and discusses attitudes that facilitate Bhakti, different types of Bhakti, the practices involved, and the effects and outcomes of the Yoga of Devotion. Also explored are how Karma, Jnana, and Raja Yoga support Bhakti, and how they can be integrated into an all-inclusive whole. Furthermore, the work provides a comprehensive analysis of concepts related to Bhakti, including spiritual personality types, self-offering, the law of being, and the law of becoming. He also illuminates the ethical considerations that must be considered while practising Bhakti and clarifies important terms such as avatar, shraddha, and svadharma. Additionally, the text addresses common spiritual misunderstandings and guides those who wish to gain a deeper understanding of Bhakti. Overall, this resource is an invaluable asset to anyone seeking to explore the intricacies of this essential spiritual practice. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

The historical shift from Vedic traditions to post-Vedic bhakti (devotional) traditions is accompanied by a shift from abstract, translocal notions of divinity to particularized, localized notions of divinity and a corresponding shift from aniconic to iconic traditions and from temporary sacrificial arenas to established temple sites. In Bhakti and Embodiment Barbara Holdrege argues that the various transformations that characterize this historical shift are a direct consequence of newly emerging discourses of the body in bhakti traditions in which constructions of divine embodiment proliferate, celebrating the notion that a deity, while remaining translocal, can appear in manifold corporeal forms in different times and different localities on different planes of existence. Holdrege suggests that an exploration of the connections between bhakti and embodiment is critical not only to illuminating the distinctive transformations that characterize the emergence of bhakti traditions but also to understanding the myriad forms that bhakti has historically assumed up to the present time. This study is concerned more specifically with the multileveled models of embodiment and systems of bodily practices through which divine bodies and devotional bodies are fashioned in Krsna bhakti traditions and focuses in particular on two case studies: the Bhagavata Purana, the consummate textual monument to Vaisnava bhakti, which expresses a distinctive form of passionate and ecstatic bhakti that is distinguished by its embodied nature; and the Gaudiya Vaisnava tradition, an important bhakti tradition inspired by the Bengali leader Caitanya in the sixteenth century, which articulates a robust discourse of embodiment pertaining to the divine bodies of Krsna and the devotional bodies of Krsna bhaktas that is grounded in the canonical authority of the Bhagavata Purana.

The historical shift from Vedic traditions to post-Vedic bhakti (devotional) traditions is accompanied by a shift from abstract, translocal notions of divinity to particularized, localized notions of divinity and a corresponding shift from aniconic to iconic traditions and from temporary sacrificial arenas to established temple sites. In Bhakti and Embodiment Barbara Holdrege argues that the various transformations that characterize this historical shift are a direct consequence of newly emerging discourses of the body in bhakti traditions in which constructions of divine embodiment proliferate, celebrating the notion that a deity, while remaining translocal, can appear in manifold corporeal forms in different times and different localities on different planes of existence. Holdrege suggests that an exploration of the connections between bhakti and embodiment is critical not only to illuminating the distinctive transformations that characterize the emergence of bhakti traditions but also to understanding the myriad forms that bhakti has historically assumed up to the present time. This study is concerned more specifically with the multileveled models of embodiment and systems of bodily practices through which divine bodies and devotional bodies are fashioned in Krsna bhakti traditions and focuses in particular on two case studies: the Bhagavata Purana, the consummate textual monument to Vaisnava bhakti, which expresses a distinctive form of passionate and ecstatic bhakti that is distinguished by its embodied nature; and the Gaudiya Vaisnava tradition, an important bhakti tradition inspired by the Bengali leader Caitanya in the sixteenth century, which articulates a robust discourse of embodiment pertaining to the divine bodies of Krsna and the devotional bodies of Krsna bhaktas that is grounded in the canonical authority of the Bhagavata Purana.

Language: English. Per Kvaerne has made an inestimable contribution to the study of Indo-Tibetan Buddhism, Tibetan art and, above all, the Bon religion. This volume contains scholarly articles by some forty scholars in Tibetan Studies from twenty different countries written to honour him on the occasion of his 70th birthday. In keeping with the breadth of Professor Kvaerne's scholarship, the volume brings together articles that deal with ritual, mythology, historiography, iconography, grammar, medicine and healing, relics, spiritual songs, nuns and female reincarnation lineages and monastic organization in Tibetan and Himalayan societies, both Bon and Buddhist. 9788270998173

Written to show that other teachers besides Shankara have equal status as teachers of Vedanta and that Advaita Vedanta is not the only important teaching of Vedanta, Bhakti Schools of Vedanta discusses alternative paths for spiritual aspirants through the Bhakti-Vedanta systems of thought.Presented here are the lives and philosophies of Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Vallabhacarya and Sri Caitanya, the founders of the major Vaishnava philosophical schools. It must be remembered that, while critical of Shankara's teachings, criticism is the essence of philosophical development, and each successive school is either a rejection or an elaboration of earlier doctrines. The teachings of these five Archaryas are addressed to those who do not find a congenial intellectual climate in Shankara's teachings.

The object of this book is to provide information to the general reader about the lives and doctrines of the Acaryas, who have an equal status as Teachers of Vedanta. The book was written to show that other teachers besides Shankara have equal status as teachers of Vedanta. The personages treated in this book are Ramanuja, Nimbarka, Madhva, Vallabha and Caitanya. While their theo-philosophies will be of special interest to philosophically minded readers, it should not be forgotten that their lives are of equal importance. For it is the support of their lives that gives more authority to their teachings than the philosophical writings of mere arm-chair philosophers. The frame-work of their lives are mainly historical, but most of the miraculous and extraordinary incidents included in them may largely be the projections of the pious imaginations of their followers. These too are to be respectfully received. His the way of the Indian mind to convey the idea that these Acaryas were endowed with extraordinary divine powers. But for this extraordinary power in them, their teachings could not have survived through so many centuries influencing the lives of innumerable generations of men.

The Lord Krsna abandoned his earthly mistresses who then spent their days of separation pining for his return. This powerful theme found expression not only in myth, but also in the devotion and poetry of a religious culture which evolved in South India. From the fifth century A.D. the Tamils absorbed many elements from the classical traditions of the North, such as yoga, temple worship and Krsna myths, and the results were unique blends of the two civilizations. Viraha-bhakti, as the author styles this type of Krsna religion, imbued the theme of separation with erotic and ecstatic features and evolved as one of the highlights of Indian religion and culture. The present work is a detailed study of the multifarious origins of Viraha-bhakti in South India and its developments up to the point at which it entered the pan-Indian scene. The study suggests a revision of the monolithic image of Indian religion implied in much scholarly literature. It differentiates a great variety of interacting traditions and milieux, and demonstrates the dynamism of Indian culture. By identifying a specific type of religion and reflecting on its significance, the author attempts, at the same time, to go beyond purely textual and historical considerations. Thus the book will be of interest to any student of Indian religion and culture.

Since time immemorial Narada and Bhakti (devotion) are synonymous... Sri Sri Ravishankar and epitome of joy, love, silence, humor and deep wisdom gives an inspiring discourse on the Narada Bhakti Sutras, aphorisms on love. 128pp

I, you, he, she – all of us have an eternal companion: Krishna. He resides in our heart and waits with infinite patience for us to turn towards him. Bhakti is the means by which we discover Krishna’s indwelling presence. When we are in the sadhaka stage, our emotions seem to take us on an interminable roller-coaster. During this disconcerting ride, scriptural wisdom is the companion that stabilizes, strengthens and sustains. Relevant scriptural insights phrased in an appealing idiom and illustrated with everyday examples can stabilize our mind, strengthen our intelligence and sustain our bhakti. My Little Bhakti Companion offers a few such insights that can accompany you in your spiritual journey. These eighteen question-answers address many of the common challenges that confront sadhakas such as: · Why do I misidentify with my mind so much? · Why do I feel so mentally exhausted? · Why does my consciousness change suddenly from devotional to sensual? · How can I increase my faith in Krishna? · Should I forgive someone who has hurt me badly? · Why do I find chanting boring? · How can I understand that loving Krishna will fulfill my longing for love? By making Krishna’s wisdom our bhakti companion, we can progress steadily towards reuniting with our unseen companion.

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The Lord Krsna abandoned his earthly mistresses who then spent their days of separation pining for his return. This powerful theme found expression not only in myth, but also in the devotion and poetry of a religious culture which evolved in South India. From the fifth century A.D. the Tamils absorbed many elements from the classical traditions of the North, such as yoga, temple worship and Krsna myths, and the results were unique blends of the two civilizations. Viraha-bhakti, as the author styles this type of Krsna religion, imbued the theme of separation with erotic and ecstatic features and evolved as one of the highlights of Indian religion and culture. The present work is a detailed study of the multifarious origins of Viraha-bhakti in South India and its developments up to the point at which it entered the pan-Indian scene. The study suggests a revision of the monolithic image of Indian religion implied in much scholarly literature. It differentiates a great variety of interacting traditions and milieux, and demonstrates the dynamism of Indian culture. By identifying a specific type of religion and reflecting on its significance, the author attempts, at the same time, to go beyond purely textual and historical considerations. Thus the book will be of interest to any student of Indian religion and culture.

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The landscape of North Indian religion was dramatically transformed in the fifteenth and sixteenth centuries by a remarkable family of poet-saints. Among the most famous and beloved of these figures-in India and throughout the world-are Mirabai, Surdas, and Kabir. In this book, John Stratton Hawley takes a probing look at all three, finding that many of the beliefs and legends surrounding them-even central motifs-emerged long after their deaths. This volume probes the lives, works, beliefs, and legends of three Bhakti poets-Mirabai, Surdas, and Kabir. Analysing the oldest manuscripts across North India, Hawley describes how these poets were heard and perceived in their own day and reveals startling facts about them. Hawley shows that these poets are, surprisingly, creations of those who have loved them through the centuries. Weaving in some sixty-five English verse translations, most of them based on early manuscripts, Hawley tells this fascinating story of change and transmission. The new preface updates the research on the field. This book will interest students and scholars of religious studies, medieval Indian history, and informed general readers.

Sri Hari-bhakti-vilasa (Volume One) About the Book: There are two kinds of Vedic literature-fruitive and transcendental. Those who are inclined toward the fruitive division naturally have no interest in transcendental literature. Human beings mould their lives, actions, concepts and conclusions according to their own taste. For this reason, the smartas also have more faith in the literature of their choice. Because they are not qualified to study transcendental literature, they lack faith in them. That is the arrangement of the creator. There is no doubt that there is a confidential purpose behind this. The purpose is that if one remains fixed in his own position, according to his qualifications, he will gradually make advancement. As soon one gives up the duties pertaining to his position, he becomes degraded. When human beings are engaged in fruitive activities, they are called karmis, and when they are engaged in devotional service, they are called devotees. As long as one is attach

A. C. Bhaktivedanta Swami Prabhup?da (1896-1977), founder of the Hare Krishna Movement, traced his lineage to the fifteenth-century Indian saint Sri Chaitanya. He authored more than fifty volumes of English translation and commentaries on Sanskrit and Bengali texts, serving as a medium between these distant authorities and his modern Western readership and using his writings as blueprints for spiritual change and a revolution in consciousness. He had to speak the language of a people vastly disparate from the original recipients of his tradition's scriptures without compromising fidelity to the tradition.Tamal Krishna Goswami claims that the social scientific, philosophical, and 'insider' forms of investigation previously applied have failed to explain the presence of a powerful interpretative device-a mahavakya or 'great utterance'-that governs and pervades Prabhupada's 'living theology' of devotion on bhakti. For Prabhupada, the wide range of 'vedic' subject matter is governed by the axiomatic truth: Krishna is the Supreme Personality of Godhead.Goswami's academic training at the University of Cambridge, his thirty years' experience as a practitioner and teacher, and his extensive interactions with Prabhupada as both personal secretary and managerial representative, afforded him a unique opportunity to understand and illuminate the theological contribution of Prabhupada. In this work, Goswami proves that the voice of the scholar-practitioner can be intimately connected with his tradition while sustaining a mature critical stance relative to his subject. A Living Theology of Krishna Bhakti includes a critical introduction and conclusion by Graham M. Schweig.

Srila Rupa Gosvami was the foremost disciple of Sri Krishna Caitanya, and the Bhakti-rasamrta-sindhu is his literary masterpiece, a classic of devotional literature composed in Sanskrit and describing the complete science of bhakti-yoga, or linking with the Supreme through transcendental loving devotion. In this summary study, Srila Prabhupada gives a complete translation and provides occasional commentary. Topics include the characteristics of pure devotional service, ecstatic love of God, the qualities of Sri Krishna, and stimulation for ecstatic love.

In this book, Patton E. Burchett offers a path-breaking genealogical study of devotional (bhakti) Hinduism that traces its understudied historical relationships with tantra, yoga, and Sufism. Beginning in India’s early medieval “Tantric Age” and reaching to the present day, Burchett focuses his analysis on the crucial shifts of the early modern period, when the rise of bhakti communities in North India transformed the religious landscape in ways that would profoundly affect the shape of modern-day Hinduism.A Genealogy of Devotion illuminates the complex historical factors at play in the growth of bhakti in Sultanate and Mughal India through its pivotal interactions with Indic and Persianate traditions of asceticism, monasticism, politics, and literature. Shedding new light on the importance of Persian culture and popular Sufism in the history of devotional Hinduism, Burchett’s work explores the cultural encounters that reshaped early modern North Indian communities. Focusing on the Rāmānandī bhakti community and the tantric Nāth yogīs, Burchett describes the emergence of a new and Sufi-inflected devotional sensibility―an ethical, emotional, and aesthetic disposition―that was often critical of tantric and yogic religiosity. Early modern North Indian devotional critiques of tantric religiosity, he shows, prefigured colonial-era Orientalist depictions of bhakti as “religion” and tantra as “magic.” Providing a broad historical view of bhakti, tantra, and yoga while simultaneously challenging dominant scholarly conceptions of them, A Genealogy of Devotion offers a bold new narrative of the history of religion in India.

In this book, Patton E. Burchett offers a path-breaking genealogical study of devotional (bhakti) Hinduism that traces its understudied historical relationships with tantra, yoga, and Sufism. Beginning in India’s early medieval “Tantric Age” and reaching to the present day, Burchett focuses his analysis on the crucial shifts of the early modern period, when the rise of bhakti communities in North India transformed the religious landscape in ways that would profoundly affect the shape of modern-day Hinduism.A Genealogy of Devotion illuminates the complex historical factors at play in the growth of bhakti in Sultanate and Mughal India through its pivotal interactions with Indic and Persianate traditions of asceticism, monasticism, politics, and literature. Shedding new light on the importance of Persian culture and popular Sufism in the history of devotional Hinduism, Burchett’s work explores the cultural encounters that reshaped early modern North Indian communities. Focusing on the Rāmānandī bhakti community and the tantric Nāth yogīs, Burchett describes the emergence of a new and Sufi-inflected devotional sensibility―an ethical, emotional, and aesthetic disposition―that was often critical of tantric and yogic religiosity. Early modern North Indian devotional critiques of tantric religiosity, he shows, prefigured colonial-era Orientalist depictions of bhakti as “religion” and tantra as “magic.” Providing a broad historical view of bhakti, tantra, and yoga while simultaneously challenging dominant scholarly conceptions of them, A Genealogy of Devotion offers a bold new narrative of the history of religion in India.

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The Hindu sect the Vallabha Sampradaya was founded in India in the 15th century by a devotional saint, Vallabhacharya. Their bhakti tradition worships a variety of forms of Krishna as a seven-year-old child. Following U.S. immigration reforms in 1965, members of the sect established a spiritual headquarters for the faith in Pennsylvania and began to construct temples across the United States. Since then, the growth has continued as this 500-year-old faith becomes an American religion, as this work demonstrates.