Bhakti, a term ubiquitous in the religious life of South Asia, has meanings that shift dramatically according to context and sentiment. Sometimes translated as “personal devotion,” bhakti nonetheless implies and fosters public interaction. It is often associated with the marginalized voices of women and lower castes, yet it has also played a role in perpetuating injustice. Barriers have been torn down in the name of bhakti, while others have been built simultaneously. Bhakti and Power provides an accessible entry into key debates around issues such as these, presenting voices and vignettes from the sixth century to the present and from many parts of India’s cultural landscape. Written by a wide range of engaged scholars, this volume showcases one of the most influential concepts in Indian history—still a major force in the present day.

Bhakti, a term ubiquitous in the religious life of South Asia, has meanings that shift dramatically according to context and sentiment. Sometimes translated as "personal devotion," bhakti nonetheless implies and fosters public interaction. It is often associated with the marginalized voices of women and lower castes, yet it has also played a role in perpetuating injustice. Barriers have been torn down in the name of bhakti, while others have been built simultaneously. Bhakti and Power provides an accessible entry into key debates around issues such as these, presenting voices and vignettes from the sixth century to the present and from many parts of India's cultural landscape. Written by a wide range of engaged scholars, this volume showcases one of the most influential concepts in Indian history--still a major force in the present day.

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.

In India, religion continues to be an absolutely vital source for social as well as personal identity. All manner of groups--political, occupational, and social--remain grounded in specific religious communities. This book analyzes the development of the modern Hindu and Sikh communities in North India starting from about the fifteenth century, when the dominant bhakti tradition of Hinduism became divided into two currents: the sagun and the nirgun. The sagun current, led mostly by Brahmins, has remained dominant in most of North India and has served as the ideological base of the development of modern Hindu nationalism. Several chapters explore the rise of this religious and political movement, paying particular attention to the role played by devotion to Ram. Alternative trends do exist in sagun tradition, however, and are represented here by chapters on the low-caste saint Chokhamel and the tantric sect founded by Kina Ram. The nirgun current, led mostly by persons of Ksand artisan castes, formed the base of both the Sikh community, founded by Guru Nanak, and of various non-Brahmin sectarian movements derived from such saints as Kabir, Raidas, Dadu, and Shiv Dayal Singh. Two chapters discuss the formation of a distinctive Sikh theology and a Sikh community identity separate from that of the Hindus. Other chapters discuss the validity of the sagun-nirgun distinction within Hindu tradition and the interplay of social and religious ideas in nirgun hagiographic texts and in sectarian movements such as the Adi Dharma Mission and the Radhasoami Satsang.

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.

Vedanta is generally identified with the exposition of the system by Sri Sankaracharya and the followers of his tradition. This book attempts to treat in a brief compass the life and teachings of five other Vedantic Acharyas who differed from Sankara and interpreted Vedanta as essentially a system having God with infinite auspicious attributes whose grace alone can give salvation to the souls caught in the cycle of births and deaths. These Acharyas are in no way less deserving in recognition than Sri Sankara as Acharyas of Vedanta, as they all base their teachings on the three foundational texts of the system—the Upanishads, the Vedanta Sutras and the Bhagavad Gita. With Bhakti as the predominant feature, their systems are aptly categorised as the Bhakti schools of Vedanta. The author of this book, Swami Tapasyananda, was a Vice-President of the Ramakrishna Order and a great scholar-monk with vast erudition and deep thinking. He has also given a scholarly introduction to the book reconciling the differences and contradictions of different schools of Vedanta in the light of the experiences and expositions of Ramakrishna-Vivekananda.