"This book analyses and evaluates the mystical trends observable in the writings of mystics in Medieval India with particular emphasis on the mystics of Maharashtra. We get a fair idea of the spiritual heaven introduced into Indian thought by the writers such as Ramananda, Kabir, Gauranga, Jnanesvara, Namadeva, Ekanatha, Tukarama, Ramadasa and others. The list exhausts all types of mysticism that are known to exist. The book is rather a study of comparative mysticism and it draws striking parallelism between the mystics of Maharashtra and the Western mystics like Plotinus, Eckhart, Dante and others."
PREFACE. THE Author of this very practical treatise on Scotch Loch - Fishing desires clearly that it may be of use to all who had it. He does not pretend to have written anything new, but to have attempted to put what he has to say in as readable a form as possible. Everything in the way of the history and habits of fish has been studiously avoided, and technicalities have been used as sparingly as possible. The writing of this book has afforded him pleasure in his leisure moments, and that pleasure would be much increased if he knew that the perusal of it would create any bond of sympathy between himself and the angling community in general. This section is interleaved with blank shects for the readers notes. The Author need hardly say that any suggestions addressed to the case of the publishers, will meet with consideration in a future edition. We do not pretend to write or enlarge upon a new subject. Much has been said and written-and well said and written too on the art of fishing but loch-fishing has been rather looked upon as a second-rate performance, and to dispel this idea is one of the objects for which this present treatise has been written. Far be it from us to say anything against fishing, lawfully practised in any form but many pent up in our large towns will bear us out when me say that, on the whole, a days loch-fishing is the most convenient. One great matter is, that the loch-fisher is depend- ent on nothing but enough wind to curl the water, -and on a large loch it is very seldom that a dead calm prevails all day, -and can make his arrangements for a day, weeks beforehand whereas the stream- fisher is dependent for a good take on the state of the water and however pleasant and easy it may be for one living near the banks of a good trout stream or river, it is quite another matter to arrange for a days river-fishing, if one is looking forward to a holiday at a date some weeks ahead. Providence may favour the expectant angler with a good day, and the water in order but experience has taught most of us that the good days are in the minority, and that, as is the case with our rapid running streams, -such as many of our northern streams are, -the water is either too large or too small, unless, as previously remarked, you live near at hand, and can catch it at its best. A common belief in regard to loch-fishing is, that the tyro and the experienced angler have nearly the same chance in fishing, -the one from the stern and the other from the bow of the same boat. Of all the absurd beliefs as to loch-fishing, this is one of the most absurd. Try it. Give the tyro either end of the boat he likes give him a cast of ally flies he may fancy, or even a cast similar to those which a crack may be using and if he catches one for every three the other has, he may consider himself very lucky. Of course there are lochs where the fish are not abundant, and a beginner may come across as many as an older fisher but we speak of lochs where there are fish to be caught, and where each has a fair chance. Again, it is said that the boatman has as much to do with catching trout in a loch as the angler. Well, we dont deny that. In an untried loch it is necessary to have the guidance of a good boatman but the same argument holds good as to stream-fishing...
Mysticism in India is a complete and informative description of the teachings, works, and lives of the great poet-saints of Maharashtra written by a scholar and professor who was also a mystic. Jnaneshwar, Namadev, Tukaram, Eknath, Ramdas, and the other saints discussed belonged to the great devotional religious movement that spread through medieval India. With the exception of Ramdas, they all belonged to the tradition of the Varkaris, the most popular sect in contemporary Maharashtra. Their compositions exemplify the universality of their faith and practice, and are recognized as literary treasures. Ranade was primarily interested in the poet-saints as mystics--teachers of the perennial philosophy--whose experiences have general metaphysical and religious implications. At the heart of his classic is a comprehensive, objective presentation of the thought of these saints, augmented by a deep appreciation of their value and relevance to present-day scholars and seekers. Mysticism in India is the only major study in English of medieval Indian religious literature. The book's enduring value has been enhanced by the addition of a foreword by a scholar currently working in Marathi literature, and a preface by a present-day poet-saint of Maharashtra.
The cult of the Kanphata Yogis is a definite unite within Hinduism, and its study is essential for understanding this phase of the religious life of India. the book is divided into three sections. The first two sections comprising chapters 1 - 13 deal with the cult and history of this sec. the third section containing chapters 14 - 16 opens with the Sanskrit Text Goraksastaka and its English rendering and annotations. The book is fully documented. It has a preface, Glossary, Bibliography, Plates and General Index. This book is an attempt to present a systematic and consistent account of the philosophical background of the spiritual culture associated with the names of Yogi Gorakhnath and other adepts of the natha school.
Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted. He shows us how religion needs to be reinterpreted along the lines of cultural studies. Drawing on a variety of post-structuralist and post-colonial thinkers, such as Foucault, Gadamer, Said, and Spivak, King provides us with a challenging series of reflections on the nature of Religious Studies and Indology.
This book presents the multi-faceted Hindu deity Dattatreya from his Puranic emergence up to modern times. Dattatreya's Brahmanical portrayal, as well as his even more archaic characterization as a Tantric antinomian figure, combines both Vaisnava Saiva motifs. Over the course of time, Dattatreya has come to embody the roles of the immortal guru, yogin and avatara in a paradigmatic manner. From the sixteenth century Dattatreya's glorious characterization emerged as the incarnation of the trimurti of Brahma, Visnu, and Siva. Although Maharastra is the heartland of Dattatreya devotion, his presence is attested to throughout India and extends beyond the boundaries of Hinduism, being met with in Sufi circles and even in Buddhism and Jainism via Nathism. The scarce attention which most Western scholars of Indian religions have paid to this deity contrasts with its ubiquitousness and social permeability. Devotion to Dattatreya cuts through all social and religious strata of Indian society: among his adepts we find yogis, Brahmans, faqirs, Devi worshippers, untouchables, thieves, and prostitutes. This book explores all primary religious dimensions: myth, doctrine, ritual, philosophy, mysticism, and iconography. The comprehensive result offers a rich fresco of Hindu religion as well as an understanding of Marathi integrative spirituality: precisely this complexity of themes constitutes Dattatreya's uniqueness.
