The Bhagavad Gita (Classics of Indian Spirituality)

Within the Bhagavad Gita, Prince Arjuna asks direct, uncompromising questions of his religious consultant at the eve of an excellent battle.

In this best-selling and multiplied version of the main recognized --and well known -- of Indian scriptures, Eknath Easwaran contextualizes the publication culturally and traditionally and explains the foremost recommendations of Hindu non secular suggestion and the technical vocabulary of yoga.

Chapter introductions, notes, and a word list support readers comprehend the book's message. most significantly, this translation makes use of easy, transparent language to impart the poetry, universality, and timelessness of the Gita's teachings.

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Four hundred years of Catholic missionization can certainly be seen as a significant influence altering the production of caste as a form of Indian civil society and in the dynamic politics of change alongside the usually emphasized role of the colonial state (Dirks 2001). T H E I N S T I T U T IO N A L I Z AT IO N OF C AT HOL IC R E L IG ION The long-term process of missionary engagement with Tamil society also established and gradually expanded Catholic religion as a domain separate from caste and politics.

That] targeted alternatively either the signifier or the signified” (Županov 2005, 24) and from the inherent ambiguity of material forms, which could (and can) correspond to very different experiences and interpretations (Keane 2008). By the time systematic records resumed with the “new” Jesuit mission under a colonial power in the mid–nineteenth century, a major preoccupation was dealing with undisciplined substitution and semiotics so as to demarcate proper Catholic devotion apart from heterodox or pagan idolatry among rural converts (see chapter 2).

Instead of learned dialogue on the truth and morals of the Christian Veda, the “sacred theater” of missionary life in the Tamil countryside narrated in the Jesuit letters from the seventeenth century revolved around a battle between the Christian and the demonic, the struggle to “expurgate the demon . . the creator of delusion” who had reconquered India (Županov 1999, 133). ). If the Jesuits’ Brahmanical project was one of rationalization, erasing paganism as an irrational accretion, their project with non-Brahmans was one of substitution—that is, the redirection of popular Tamil religiosity to Christian ends, replacing “demonic paganism” with Catholic devotions so as to, as Fr.

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