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Language: EnglishPages: 635Back of the BookBhakti-ratnakara, written by Sri Narahari Cakravati, who was also known as Ghanasyama dasa, is a very respected and authorized literature describing the lives of the devotees after the disappearance of Sri Caitanya Mahaprabhu. It especially illuminates the glories of the great acaryas, Srinivasa Acarya and Narottama dasa Thakura.By reading Bhakti-ratnakara, we can vividly experience the mood of the times after the disppearance of Sri Caitanya Mahaprabhu, and how the leading devotees endeavored to spread the Lord's teachings, especially in Bengal.In this wonderful book, you will read many fascinating pastimes of Sri Jahnava-devi, her son, Viracandra Prabhu. Read about Gopala Bhatta Gosvami, how he established the Radharamana temple in Vrndavana. There is also a wonderful tour of Navadvipa given by Isana Thakura, wherein he describes many confidential pastimes of Lord Caitanya in His earl

Bhakti is a remarkable feature and tendency of human existence having to do with one's devoted involvement with a person, object, deity, or creative project. In Bhakti and Philosophy, R. Raj Singh traces the larger meanings and roles of bhakti as it historically emerged in some of the well-known thought systems of India, such as Vedanta and Buddhism, with a special focus on the seminal texts such as the Vedas, Upanishads, the Bhagvadgita, the Bhakti sutras and the Buddhist sutras. The book specifically outlines the connection between bhakti and philosophy, a connection hitherto missed in most studies on bhakti, which happen to focus on the religious dimension as opposed to the secular and existential meanings of this pivotal tendency. The value of this work lies not only in its substantive contribution to philosophy and religious studies, but also in advancing our understanding of bhakti as a universal tendency and a vital component in resolving the ever-enigmatic philosophical problem stated in the simple question "what is love?"

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

What we call love in the material world is all too temporary, but in the kingdom of God the profound loving exchanges Lord Krishna enjoys with His dearest devotees are eternal. Bhakti-yoga teaches us how to enter into that realm of eternal love. The basic principles of Bhakti-yoga are presented in this introductory book.

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.

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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 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.

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.

Divided into four sections--North, South, East, and West--this anthology maps Bhakti literature from 100 BCE to the 20th century. Including a wide range of writings-from early poems to Siva, Alvar poets, Virashaiva poets, Varkaris, and Vaishnava poetry, to Panjabi songs, Bauls of Bengal, and Bengali Shakta lyrics-the anthology roughly sketches the four geographical compass points in terms of the significant sub-genres of Bhakti poetry associated with these regions. Apart from acclaimed poets such as Tukaram, Kabir, Mirabai, Tulsidas, Vidyapati, and Chandidas, the volume also includes works by some of the earliest practitioners like Tipputtolar (ca. 100 BCE-250 CE), Nakkirar (ca. 6th c.), and Mannikavacakar (9th c.). It also includes works of some later poets like Namdev (1270-1350), Rami (ca. 1440), and Dhurjati (16th c.) as well as more contemporary practitioners like Ramprasad Sen (1718-1775), Kamalakanta Bhattacarya (ca. 1769-1821), and Rabindranath Tagore (1861-1941). The poems, originally written in various vernacular lanaguges, have been translated by past masters like A.K. Ramanujan, as well as well-known practitioners like Vidya Dehejia, Susan Daniels, William J. Jackson, Dilip Chitre, Ananda Coomaraswamy, among others. With a detailed Introduction by Andrew Schelling, this volume has perceptive notes for poets and translators that provide valuable insights to their work. A special appendix Statements on Poetry adds special feature of this volume. With a glossary providing meaning to Sanskrit terms, and a bibliography, this volume gives a comprehensive view of the Bhakti movement.

By Swami Vivekananda, Karma-Yoga and Bhakti-Yoga describes the way to reach perfection through the performance of daily work in a non-attached spirit (i.e. Karma-Yoga - the path of selfless action) and by sublimating human affection into divine love (i.e. Bhakti-Yoga - the path of divine love). Karma-Yoga and Bhakti-Yoga, along with Jnna-Yoga and Rja-Yoga, are considered classics and outstanding treatises on Hindu philosophy. Swami Vivekananda's deep spiritual insight, fervid eloquence, and broad human sympathy shine forth in these works and offer inspiration to all spiritual seekers.

Bhakti-yoga is seen as the direct path to perfection that leads to the very heart of religious consciousness. Ramanuja's concept of bhakti (devotion) emphasised the practice of self-surrender through which a person realises his personality, strengths and weaknesses, and hidden powers. Bhakti, for him, acts as a link between mortals and the Ultimate Reality. This book examines the views of Vishishtadvaita of Ramanuja on bhakti and prapatti (self-surrender). It studies in-depth the meaning of God, the soul and the Supreme Soul, and the world, the concept of bhakti, the different stages of bhakti referring to numerous sources that include the Vedas, the Bhagavad-Gita, the Upanishads and the Puranas. It focuses on Ramanuja's teaching of bhakti, examining his philosophy in general and his sevenfold practice, Sadhana Saptaka to generate bhakti that expounds the qualities and significance of discrimination for viveka, freedom from sensual attachment or anger for securing vimoka, repeated reflection of God, performance of religious duty for inner mental strength, development of ethical virtues, freedom from despair and freedom from excessive joy. It understands the relevance of symbols in devotion and examines nature and use of symbols in Buddhism and Hinduism. The scholarly study discusses the importance and cultivation of peaceful emotions, and need for prayer and dietary regulations in devotion. The volume will prove an indispensable work for scholars of Indian philosophy and religious studies.

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.

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.

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.

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