Early Modern Hindu Theology SeminarsDr Anand Venkatkrishnan16 May 2016The Bhāgavata Purāṇa (BhP) is primarily considered the prerogative of Vaiṣṇava religious communities. This paper complicates that commonplace historiography by exploring what the BhP meant to a group of Śaivas in Kerala in the fifteenth century. I locate these Śaivas at the nexus of a number of philosophical and religious trends: the confluence of Vedic and non-Vedic non-dualism, the encounter of a Kashmiri and a southern discourse on bhakti, and the proliferation of stotras, or praise-poetry, of both Śaiva and Vaiṣṇava persuasions. Ultimately I attempt to understand the local contours of Śaiva ecumenicism: one that engaged with the core texts of Vaiṣṇavism not as subordinate in a hierarchically inclusive series, or as subsumed within the universalism of non-dualist philosophy, but as canonical and liberating in their own right. Anand Venkatkrishnan is Asoke Kumar Sarkar Junior Research Fellow at Balliol College, Oxford. He received his PhD in South Asian Religions from Columbia University (2015), and a BA in Classics from Stanford University (2010). His research interests include the intersection between religious movements and scholarly pedagogy, Indian intellectual history, and the early modern world.

Early Modern Hindu Theology Seminars Dr Anand Venkatkrishnan 16 May 2016 The Bhāgavata Purāṇa (BhP) is primarily considered the prerogative of Vaiṣṇava religious communities. This paper complicates that commonplace historiography by exploring what the BhP meant to a group of Śaivas in Kerala in the fifteenth century. I locate these Śaivas at the nexus of a number of philosophical and religious trends: the confluence of Vedic and non-Vedic non-dualism, the encounter of a Kashmiri and a southern discourse on bhakti, and the proliferation of stotras, or praise-poetry, of both Śaiva and Vaiṣṇava persuasions. Ultimately I attempt to understand the local contours of Śaiva ecumenicism: one that engaged with the core texts of Vaiṣṇavism not as subordinate in a hierarchically inclusive series, or as subsumed within the universalism of non-dualist philosophy, but as canonical and liberating in their own right. Anand Venkatkrishnan is Asoke Kumar Sarkar Junior Research Fellow at Balliol College, Oxford. He received his PhD in South Asian Religions from Columbia University (2015), and a BA in Classics from Stanford University (2010). His research interests include the intersection between religious movements and scholarly pedagogy, Indian intellectual history, and the early modern world.

Śaivism and the Bhāgavata Purāṇa

Shivadasani SeminarDr Prabhavati Reddy9 Jun 2016By the fifteenth century, the Nath lineage of Siddhas had emerged as influential teachers and wonder-working yogis in the Telugu-speaking region of Srisailam in South India. Both textual and archaeological evidence suggest that Nath gurus have gained popularity among royal families and common people as well as the establishment of regional Nath parampara traditions, combined with Saiva, Tantra and Hatha Yoga practices in the environs of Srisailam. In this seminar, we will discuss the mid-fifteenth century Telugu work, the Navanathacaritra of Gaurana, which is a primary source dedicated entirely to the history of nine Nath teachers, in particular the fifteenth century Prakara’s art narratives depicting the Naths and a variety of Siddha portraits in hatha yoga postures. The Navanāthacaritra is the first work to give a list of nine Naths corresponding to those found in later Nath works and it also contains important information on the localization of Nath yogis, the Saiva-Nath affiliation, and Tantric and hatha yoga techniques. This seminar explores the five facets of Nath religious culture, including: 1) the historical account of nine Nath Siddhas based on the NavanathaCaritra and the art narratives of Minanatha (Matsyendra), Gopala (Goraksa) and Sarangadhara (Caurangi); 2) the kundalini-based yoga techniques and hatha yoga practices by Nath gurus; 3) the Yogini-Kaula cult of Matsyendranath; 4) a variety of Siddha portraiture and hatha yoga asanas; and 5) the placement of Srisailam’s Nath religious culture within the broader context of the Nath tradition.  Dr Prabhavati C. Reddy is an Adjunct Faculty member of Religious Studies at George Mason University in Virginia, USA. She is an interdisciplinary scholar with a Ph.D. in Sanskrit and Indian Studies from Harvard University, an M.A. in Asian Art History from the University of Texas-Austin, and an M.A and M.Phil. in Ancient History and Archaeology from Osmania University, Hyderabad, India. She has previously taught at George Washington University and was a two-year Andrew Mellon Post-Doctoral Fellow at Northwestern University where she taught in the Department of Religious Studies. She specializes in Hindu traditions and is interested in the historical development of sectarian traditions with reference to constructive theological frameworks and syncretism, religious authority and identity, and conflict and resolution in response to sociological and political processes. She is the author of Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India (Routledge, 2014) and has published several articles on Indian art and Indian diaspora/Hindu temples in North America. She is currently working on two books entitled, The Tantra and Siddha Traditions at Srisailam: Kundalini and Hatha Yoga Practices in Medieval India and Vaisnava Rituals and Sacred Images. She has lectured at universities in both the U.S and India as well as has presented papers at professional conferences. 

Shivadasani Seminar Dr Prabhavati Reddy 9 Jun 2016 By the fifteenth century, the Nath lineage of Siddhas had emerged as influential teachers and wonder-working yogis in the Telugu-speaking region of Srisailam in South India. Both textual and archaeological evidence suggest that Nath gurus have gained popularity among royal families and common people as well as the establishment of regional Nath parampara traditions, combined with Saiva, Tantra and Hatha Yoga practices in the environs of Srisailam. In this seminar, we will discuss the mid-fifteenth century Telugu work, the Navanathacaritra of Gaurana, which is a primary source dedicated entirely to the history of nine Nath teachers, in particular the fifteenth century Prakara’s art narratives depicting the Naths and a variety of Siddha portraits in hatha yoga postures. The Navanāthacaritra is the first work to give a list of nine Naths corresponding to those found in later Nath works and it also contains important information on the localization of Nath yogis, the Saiva-Nath affiliation, and Tantric and hatha yoga techniques. This seminar explores the five facets of Nath religious culture, including: 1) the historical account of nine Nath Siddhas based on the NavanathaCaritra and the art narratives of Minanatha (Matsyendra), Gopala (Goraksa) and Sarangadhara (Caurangi); 2) the kundalini-based yoga techniques and hatha yoga practices by Nath gurus; 3) the Yogini-Kaula cult of Matsyendranath; 4) a variety of Siddha portraiture and hatha yoga asanas; and 5) the placement of Srisailam’s Nath religious culture within the broader context of the Nath tradition.  Dr Prabhavati C. Reddy is an Adjunct Faculty member of Religious Studies at George Mason University in Virginia, USA. She is an interdisciplinary scholar with a Ph.D. in Sanskrit and Indian Studies from Harvard University, an M.A. in Asian Art History from the University of Texas-Austin, and an M.A and M.Phil. in Ancient History and Archaeology from Osmania University, Hyderabad, India. She has previously taught at George Washington University and was a two-year Andrew Mellon Post-Doctoral Fellow at Northwestern University where she taught in the Department of Religious Studies. She specializes in Hindu traditions and is interested in the historical development of sectarian traditions with reference to constructive theological frameworks and syncretism, religious authority and identity, and conflict and resolution in response to sociological and political processes. She is the author of Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India (Routledge, 2014) and has published several articles on Indian art and Indian diaspora/Hindu temples in North America. She is currently working on two books entitled, The Tantra and Siddha Traditions at Srisailam: Kundalini and Hatha Yoga Practices in Medieval India and Vaisnava Rituals and Sacred Images. She has lectured at universities in both the U.S and India as well as has presented papers at professional conferences.

Nath Siddhas and Hatha Yoga Practices in South India

Satya Pīr

J.P. And Beena Khaitan Visiting Fellows lectureProf. Tony K. Stewart27 Oct 2016Satya Pīr has been for scholars one of the most puzzling figures in Bengali religious history: for Muslims a Sufi saint and for Hindus none other than Satya Nārāyaṇ. The index to their truly puzzling nature is the fact that in spite of their ubiquity—his manuscript and print literature in Bangla is second in size only to the voluminous output prompted by Kṛṣṇa Caitanya—there have been virtually no serious attempts to understand the religious and cultural work of these stories. For the last two centuries these boundary-crossing tales have been uniformly dismissed as derivative rubbish from the perspective of those writing the heroic nationalist literary histories that were secular in ideal, but Hindu in orientation; as heretical by the conservative reforming factions of Faraizi and Salafi Islam; as syncretistic confusion by both foreign and local Orientalists; and demonstrative of a bastard language called dobhāṣī (Bangla combined with Persian and Urdu) by prominent Bengali linguists—all of which served to relegate the tales to the Victorian and Bengali bhadralok élitist (and more recently Marxist) curio cabinet of naïve folktales suitable only as entertainment for the masses. The effect is to hide these tales from the official record of Bengal’s literary production, even though centuries later they continue to enjoy wide popularity and the enjoined worship is still routinely performed. Apart from the obvious contemporary sectarian chauvinism, the underlying key to this almost panicked rejection by élites is the fact that Satya Pīr is of fictional character. He appears nowhere in the historical record of Persian chronicles or copperplate inscriptions and only officially as a mythic figure in the British gazetteers. As a first step in making these tales make sense, I propose that we approach them for what they are: fictional hagiographies. The methodological strategies used to interpret hagiography or religious biography can be applied equally to these narratives of Satya Pīr and Satya Nārāyaṇ, but because of their fictional or mythic nature, the tales unravel something of the intractable problems all hagiographies present to historians of religion.  Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University. 

J.P. And Beena Khaitan Visiting Fellows lecture Prof. Tony K. Stewart 27 Oct 2016 Satya Pīr has been for scholars one of the most puzzling figures in Bengali religious history: for Muslims a Sufi saint and for Hindus none other than Satya Nārāyaṇ. The index to their truly puzzling nature is the fact that in spite of their ubiquity—his manuscript and print literature in Bangla is second in size only to the voluminous output prompted by Kṛṣṇa Caitanya—there have been virtually no serious attempts to understand the religious and cultural work of these stories. For the last two centuries these boundary-crossing tales have been uniformly dismissed as derivative rubbish from the perspective of those writing the heroic nationalist literary histories that were secular in ideal, but Hindu in orientation; as heretical by the conservative reforming factions of Faraizi and Salafi Islam; as syncretistic confusion by both foreign and local Orientalists; and demonstrative of a bastard language called dobhāṣī (Bangla combined with Persian and Urdu) by prominent Bengali linguists—all of which served to relegate the tales to the Victorian and Bengali bhadralok élitist (and more recently Marxist) curio cabinet of naïve folktales suitable only as entertainment for the masses. The effect is to hide these tales from the official record of Bengal’s literary production, even though centuries later they continue to enjoy wide popularity and the enjoined worship is still routinely performed. Apart from the obvious contemporary sectarian chauvinism, the underlying key to this almost panicked rejection by élites is the fact that Satya Pīr is of fictional character. He appears nowhere in the historical record of Persian chronicles or copperplate inscriptions and only officially as a mythic figure in the British gazetteers. As a first step in making these tales make sense, I propose that we approach them for what they are: fictional hagiographies. The methodological strategies used to interpret hagiography or religious biography can be applied equally to these narratives of Satya Pīr and Satya Nārāyaṇ, but because of their fictional or mythic nature, the tales unravel something of the intractable problems all hagiographies present to historians of religion.  Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University.

Myth-History Conundrums in the Hagiographies of Satya Pīr: Hindu God and Muslim Holy Man

Shivdasani lectureProf. G. C. Tripathi3 Nov 2016The lecture would shed light on the Indian phenomenon of monasticism (shrama, shramana) and asceticism (tapas,tapasvin). Buddhist monks are referred to as shramanas, the toilers. The concept of shrama (labour) has a spiritual connotation in the Vedic literature. Monastic way of life, according to me, was not a protest or revolution against the established religious order. Its tradition seems to be as old that of Vedic ritual, although it was formalised and given a well structured form by Mahavira and especially by Buddha. However they were not the inventors of this tradition. Many Rishis and Aranyakas (Vaikhanasas!) lead a life very akin to that of a monk. Tapas etymologically means ‘heat’ and tapasya is ‘accumulation of heat’ where the expression ‘heat’ is understood in the sense of spiritual energy. Performance of austerities is believed to endow a person with extra-ordinary capabilities which could be of many use, besides , of course, spiritual enlightenment. Tapas is usually associated with the concept of a Rsi who can see beyond time and space. We shall deal with these concepts and trace the history of the spread of monasticism in the west from India in short. Prof. Gaya Charan Tripathi was born at Agra (India). He went to school and pursued higher studies at Agra, Pune, and Benares. He has a Masters in Sanskrit (1959) from the University of Agra with a Gold Medal and first position in the University. He received his Ph.D. from the same University in 1962 on Vedic Deities and their subsequent development in the Epics and the Puranas supported by a Fellowship of the Ministry of Education. He is a Fellow of the German Academic Exchange Service (DAAD) for Higher Studies in Germany. He has a Dr.Phil. from the University of Freiburg/Br (1966) in History of Religions, Comparative Indo-European Philology, and Latin (besides Indology) as elective subjects in the grade Summa cum Laude. D.Litt. in Ancient Indian History and Culture from the University of Allahabad on ‘A critical Study of the daily Puja Ceremony of the Jagannatha Temple in Puri’ (published under the title Communication with God). He has taught at the Universities of Aligarh, Udaipur, Freiburg (twice), Tuebingen (twice), Heidelberg, Berlin, Leipzig, Philipps-Universität Marburg, and British Columbia (Vancouver). He is Chief Indologist and Field Director of the Orissa Research Project (1970–5) of the German Research Council (DFG), and has been Principal of the Ganganatha Jha Research Institute, Allahabad, for over twenty years. He was Professor and Head of the Research and Publication wing of the Indira Gandhi National Centre for the Arts, Delhi, and is presently Director of the Bhogilal Leherchand Institute of Indology in New Delhi. He has published 22 books on subjects mostly pertaining to religions and literature of India. His specialisations are: Indian Religions and Philosophy, Vishnuism (especially Pancharatra school), Vedic studies, Sanskrit Literature, Grammar, and Philology, Cult practices of Orissa, and Gaudiya Vishnuism.

Shivdasani lecture Prof. G. C. Tripathi 3 Nov 2016 The lecture would shed light on the Indian phenomenon of monasticism (shrama, shramana) and asceticism (tapas,tapasvin). Buddhist monks are referred to as shramanas, the toilers. The concept of shrama (labour) has a spiritual connotation in the Vedic literature. Monastic way of life, according to me, was not a protest or revolution against the established religious order. Its tradition seems to be as old that of Vedic ritual, although it was formalised and given a well structured form by Mahavira and especially by Buddha. However they were not the inventors of this tradition. Many Rishis and Aranyakas (Vaikhanasas!) lead a life very akin to that of a monk. Tapas etymologically means ‘heat’ and tapasya is ‘accumulation of heat’ where the expression ‘heat’ is understood in the sense of spiritual energy. Performance of austerities is believed to endow a person with extra-ordinary capabilities which could be of many use, besides , of course, spiritual enlightenment. Tapas is usually associated with the concept of a Rsi who can see beyond time and space. We shall deal with these concepts and trace the history of the spread of monasticism in the west from India in short. Prof. Gaya Charan Tripathi was born at Agra (India). He went to school and pursued higher studies at Agra, Pune, and Benares. He has a Masters in Sanskrit (1959) from the University of Agra with a Gold Medal and first position in the University. He received his Ph.D. from the same University in 1962 on Vedic Deities and their subsequent development in the Epics and the Puranas supported by a Fellowship of the Ministry of Education. He is a Fellow of the German Academic Exchange Service (DAAD) for Higher Studies in Germany. He has a Dr.Phil. from the University of Freiburg/Br (1966) in History of Religions, Comparative Indo-European Philology, and Latin (besides Indology) as elective subjects in the grade Summa cum Laude. D.Litt. in Ancient Indian History and Culture from the University of Allahabad on ‘A critical Study of the daily Puja Ceremony of the Jagannatha Temple in Puri’ (published under the title Communication with God). He has taught at the Universities of Aligarh, Udaipur, Freiburg (twice), Tuebingen (twice), Heidelberg, Berlin, Leipzig, Philipps-Universität Marburg, and British Columbia (Vancouver). He is Chief Indologist and Field Director of the Orissa Research Project (1970–5) of the German Research Council (DFG), and has been Principal of the Ganganatha Jha Research Institute, Allahabad, for over twenty years. He was Professor and Head of the Research and Publication wing of the Indira Gandhi National Centre for the Arts, Delhi, and is presently Director of the Bhogilal Leherchand Institute of Indology in New Delhi. He has published 22 books on subjects mostly pertaining to religions and literature of India. His specialisations are: Indian Religions and Philosophy, Vishnuism (especially Pancharatra school), Vedic studies, Sanskrit Literature, Grammar, and Philology, Cult practices of Orissa, and Gaudiya Vishnuism.

The monastic/ascetic tradition of India and its ramification towards the west

J.P. And Beena Khaitan Visiting Fellows lectureProf. Tony K. Stewart10 Nov 2016The early modern Bangla tales of the legendary or mythic pīrs are romantic narratives that speak to the often strange and puzzling encounters between Hindus, especially Vaiṣṇavs, and Muslims, primarily Sufis. They bring together foreigners and locals, courtiers and country bumpkins, in encounters ripe with a myriad of misunderstandings and false assumptions regarding religion, rituals, and those that practice them. They seek to establish the functional equivalence of religious practitioners, their rituals, and the contours of belief through the vehicle of the generic romance. One of the most popular figures is Baḍa Khān Gājī, who from atop his Arabian stallion commands an army of twenty-five thousand tigers, and wages a successful war against Dakṣīn Rāy, an overlord who rides his own personal tiger and counters with his militia of twenty-five thousand crocodiles (both troops mustered through the interventions of the goddess Caṇḍī). Mānik Pīr, who is famous as a veterinarian, especially for cows, is as irascible as any meditating yogī and demonstrates much the same kind of destructive and beneficent power in his encounters with those who fail to show a proper respect, especially greedy merchants and arrogant brahmins. Olābibī, matron of cholera and other water-borne diseases, teams up with Śitalā, goddess of smallpox, cowpox, and skin diseases such as warts, wens, and eczema. And most widely known, Satya Pīr, carrying both the Qur’ān and Bhāgavat Purāṇ, rescues his followers from penury, while helping women to set right the world after the idiotic actions of their men have confounded the proper order. All of these tales are rife with phantasmagoria equal to anything found in the Arabian Nights, with flying horses, celestial nymphs playing pranks, theriomorphic births, talking birds, and men transmogrified into goats to serve as breeding stock. As Todorov suggests, these fantastic romances produce a special kind of incredulity, a disbelief or suspension of belief that has resulted in their classification as light entertainment for the masses and dismissed as neither Hindu nor Muslim. But I wish to argue that these Muslim texts are undertaking a very serious cultural work that is not possible within the available genres of Islamic history, theology, and law. These texts explore the subjunctive, not in the sense of the way the world should be, but how it might be imagined, how it might come to be. The work of these texts is to explore how an Islamic cosmology might accommodate itself to and then appropriate the predominately Hindu cosmology encountered in the Bangla-speaking world of the early-modern period. Each narrative operates according to a logic of ‘what if . . .’ Perhaps surprisingly, I argue that parody is the critical mechanism by which Islam in these tales is gradually transformed into a distinctly Bengali Islam, that can account for its Hindu, especially Vaiṣṇav, counterpart.  Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University. 

J.P. And Beena Khaitan Visiting Fellows lecture Prof. Tony K. Stewart 10 Nov 2016 The early modern Bangla tales of the legendary or mythic pīrs are romantic narratives that speak to the often strange and puzzling encounters between Hindus, especially Vaiṣṇavs, and Muslims, primarily Sufis. They bring together foreigners and locals, courtiers and country bumpkins, in encounters ripe with a myriad of misunderstandings and false assumptions regarding religion, rituals, and those that practice them. They seek to establish the functional equivalence of religious practitioners, their rituals, and the contours of belief through the vehicle of the generic romance. One of the most popular figures is Baḍa Khān Gājī, who from atop his Arabian stallion commands an army of twenty-five thousand tigers, and wages a successful war against Dakṣīn Rāy, an overlord who rides his own personal tiger and counters with his militia of twenty-five thousand crocodiles (both troops mustered through the interventions of the goddess Caṇḍī). Mānik Pīr, who is famous as a veterinarian, especially for cows, is as irascible as any meditating yogī and demonstrates much the same kind of destructive and beneficent power in his encounters with those who fail to show a proper respect, especially greedy merchants and arrogant brahmins. Olābibī, matron of cholera and other water-borne diseases, teams up with Śitalā, goddess of smallpox, cowpox, and skin diseases such as warts, wens, and eczema. And most widely known, Satya Pīr, carrying both the Qur’ān and Bhāgavat Purāṇ, rescues his followers from penury, while helping women to set right the world after the idiotic actions of their men have confounded the proper order. All of these tales are rife with phantasmagoria equal to anything found in the Arabian Nights, with flying horses, celestial nymphs playing pranks, theriomorphic births, talking birds, and men transmogrified into goats to serve as breeding stock. As Todorov suggests, these fantastic romances produce a special kind of incredulity, a disbelief or suspension of belief that has resulted in their classification as light entertainment for the masses and dismissed as neither Hindu nor Muslim. But I wish to argue that these Muslim texts are undertaking a very serious cultural work that is not possible within the available genres of Islamic history, theology, and law. These texts explore the subjunctive, not in the sense of the way the world should be, but how it might be imagined, how it might come to be. The work of these texts is to explore how an Islamic cosmology might accommodate itself to and then appropriate the predominately Hindu cosmology encountered in the Bangla-speaking world of the early-modern period. Each narrative operates according to a logic of ‘what if . . .’ Perhaps surprisingly, I argue that parody is the critical mechanism by which Islam in these tales is gradually transformed into a distinctly Bengali Islam, that can account for its Hindu, especially Vaiṣṇav, counterpart.  Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University.

Subjunctive Explorations of Fictive Vaiṣṇav-Sufi Discourse

Shivdasani lectureProf. G. C. Tripathi24 Nov 2016The paper shall try to trace the close relationship of the Orissan Tantrism and also Vishnuism to Kashmir of the 10th-12th Century. It were most probably the Orissan students learning in the Pathashalas of Kashmir, mentioned (sarcastically) by Kshemendra who brought the philosophy and ritual of Kashmir along with manuscripts from there to Orissa which enriched Orissan Vishnuism overlaid by Tantric practices. The paper would also shed light on the historical aspect of this relationship. Prof. Gaya Charan Tripathi was born at Agra (India). He went to school and pursued higher studies at Agra, Pune, and Benares. He has a Masters in Sanskrit (1959) from the University of Agra with a Gold Medal and first position in the University. He received his Ph.D. from the same University in 1962 on Vedic Deities and their subsequent development in the Epics and the Puranas supported by a Fellowship of the Ministry of Education. He is a Fellow of the German Academic Exchange Service (DAAD) for Higher Studies in Germany. He has a Dr.Phil. from the University of Freiburg/Br (1966) in History of Religions, Comparative Indo-European Philology, and Latin (besides Indology) as elective subjects in the grade Summa cum Laude. D.Litt. in Ancient Indian History and Culture from the University of Allahabad on ‘A critical Study of the daily Puja Ceremony of the Jagannatha Temple in Puri’ (published under the title Communication with God). He has taught at the Universities of Aligarh, Udaipur, Freiburg (twice), Tuebingen (twice), Heidelberg, Berlin, Leipzig, Philipps-Universität Marburg, and British Columbia (Vancouver). He is Chief Indologist and Field Director of the Orissa Research Project (1970–5) of the German Research Council (DFG), and has been Principal of the Ganganatha Jha Research Institute, Allahabad, for over twenty years. He was Professor and Head of the Research and Publication wing of the Indira Gandhi National Centre for the Arts, Delhi, and is presently Director of the Bhogilal Leherchand Institute of Indology in New Delhi. He has published 22 books on subjects mostly pertaining to religions and literature of India. His specialisations are: Indian Religions and Philosophy, Vishnuism (especially Pancharatra school), Vedic studies, Sanskrit Literature, Grammar, and Philology, Cult practices of Orissa, and Gaudiya Vishnuism.

Shivdasani lecture Prof. G. C. Tripathi 24 Nov 2016 The paper shall try to trace the close relationship of the Orissan Tantrism and also Vishnuism to Kashmir of the 10th-12th Century. It were most probably the Orissan students learning in the Pathashalas of Kashmir, mentioned (sarcastically) by Kshemendra who brought the philosophy and ritual of Kashmir along with manuscripts from there to Orissa which enriched Orissan Vishnuism overlaid by Tantric practices. The paper would also shed light on the historical aspect of this relationship. Prof. Gaya Charan Tripathi was born at Agra (India). He went to school and pursued higher studies at Agra, Pune, and Benares. He has a Masters in Sanskrit (1959) from the University of Agra with a Gold Medal and first position in the University. He received his Ph.D. from the same University in 1962 on Vedic Deities and their subsequent development in the Epics and the Puranas supported by a Fellowship of the Ministry of Education. He is a Fellow of the German Academic Exchange Service (DAAD) for Higher Studies in Germany. He has a Dr.Phil. from the University of Freiburg/Br (1966) in History of Religions, Comparative Indo-European Philology, and Latin (besides Indology) as elective subjects in the grade Summa cum Laude. D.Litt. in Ancient Indian History and Culture from the University of Allahabad on ‘A critical Study of the daily Puja Ceremony of the Jagannatha Temple in Puri’ (published under the title Communication with God). He has taught at the Universities of Aligarh, Udaipur, Freiburg (twice), Tuebingen (twice), Heidelberg, Berlin, Leipzig, Philipps-Universität Marburg, and British Columbia (Vancouver). He is Chief Indologist and Field Director of the Orissa Research Project (1970–5) of the German Research Council (DFG), and has been Principal of the Ganganatha Jha Research Institute, Allahabad, for over twenty years. He was Professor and Head of the Research and Publication wing of the Indira Gandhi National Centre for the Arts, Delhi, and is presently Director of the Bhogilal Leherchand Institute of Indology in New Delhi. He has published 22 books on subjects mostly pertaining to religions and literature of India. His specialisations are: Indian Religions and Philosophy, Vishnuism (especially Pancharatra school), Vedic studies, Sanskrit Literature, Grammar, and Philology, Cult practices of Orissa, and Gaudiya Vishnuism.

Influence of Kashmir on the Tantric traditions of Orissa

Lectures of the J.P. And Beena Khaitan Visiting FellowProf. Tony K. Stewart31 Jan 2017In 1287 bs [=1879/80 ce] a short Bangla work was published in Calcutta under the title of Iblichnāmār punthi by the highly productive scholar Garībullā, who had composed the text about a century earlier. This somewhat unusual text is a colloquy between the Prophet Muhammad and the fallen Iblich (Ar. Iblīs), also called Saytān. The bulk of this fictional text is an interrogation of Iblich regarding the nature of his followers and their actions. The text is prefaced in its opening verses with a somewhat uneasy statement about the nature of the book and whether it was even appropriate to compose such a text it in the vernacular Bangla, a move that immediately draws attention to the language of the text itself and its intended audience. The opening section moves from one language conundrum to another until the attentive reader begins to realize that the fact one is reading the text in Bangla suggests that question and those that followed were actually moot, a set up for something else. Soon, the logic of the argument makes clear that such a conversation between the always untruthful Iblich and the always truthful Muhammad could only happen in a fiction—and it is perfectly fine to write fiction in Bangla. This move to fiction immediately alters the approach of the reader, who is rewarded with humorous, often naughty descriptions of the depraved and licentious acts of Saytān’s lackeys, parodies of the standard ’aḥādīth literatures regarding proper conduct—everything a good practicing Muslim is not! This fictional inversion of all that is good and proper titillates the reader in its mad escape from the Bakhtinian monologic of theology, history, and law that governs the discourse of the conservative Sunni (Hanbalite) mainstream. It is the exaggerated negative image of the law as seen from the imagined squalid underbelly of Bengali society. (This seminar is jointly sponsored by the Oxford Centre for Hindu Studies, the Asian Studies Centre at St. Anthony’s College, and the History Faculty.) Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University.

Lectures of the J.P. And Beena Khaitan Visiting Fellow Prof. Tony K. Stewart 31 Jan 2017 In 1287 bs [=1879/80 ce] a short Bangla work was published in Calcutta under the title of Iblichnāmār punthi by the highly productive scholar Garībullā, who had composed the text about a century earlier. This somewhat unusual text is a colloquy between the Prophet Muhammad and the fallen Iblich (Ar. Iblīs), also called Saytān. The bulk of this fictional text is an interrogation of Iblich regarding the nature of his followers and their actions. The text is prefaced in its opening verses with a somewhat uneasy statement about the nature of the book and whether it was even appropriate to compose such a text it in the vernacular Bangla, a move that immediately draws attention to the language of the text itself and its intended audience. The opening section moves from one language conundrum to another until the attentive reader begins to realize that the fact one is reading the text in Bangla suggests that question and those that followed were actually moot, a set up for something else. Soon, the logic of the argument makes clear that such a conversation between the always untruthful Iblich and the always truthful Muhammad could only happen in a fiction—and it is perfectly fine to write fiction in Bangla. This move to fiction immediately alters the approach of the reader, who is rewarded with humorous, often naughty descriptions of the depraved and licentious acts of Saytān’s lackeys, parodies of the standard ’aḥādīth literatures regarding proper conduct—everything a good practicing Muslim is not! This fictional inversion of all that is good and proper titillates the reader in its mad escape from the Bakhtinian monologic of theology, history, and law that governs the discourse of the conservative Sunni (Hanbalite) mainstream. It is the exaggerated negative image of the law as seen from the imagined squalid underbelly of Bengali society. (This seminar is jointly sponsored by the Oxford Centre for Hindu Studies, the Asian Studies Centre at St. Anthony’s College, and the History Faculty.) Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University.

The Colloquy between Muhammad and Saytān: The 18th century Bangla Iblichnāmā of Garībullā

Lectures of the J.P. And Beena Khaitan Visiting FellowProf. Tony K. Stewart16 Feb 2017A number of Bangla tales dedicated to the fictional or mythic holy men (pīrs) and women (bibīs) in the Muslim community have circulated widely over the last five centuries alongside the tales of their historical counterparts. They are still printed and told today, and performed regularly in public, especially in the Sunderbans, the mangrove swamps in the southern reaches of Bangladesh and West Bengal. Among them are figures such as the itinerant veterinarian Mānik Pīr, the tamer of tigers Baḍakhān Gājī and his female counterpart Bonbibī, and the matron of cholera Olābibī. Because of the way they defy the strictly demarcated categories that have come to define Hindu and Muslim in the last two centuries, Orientalist scholars, conservative Muslim factions, linguists, and literary historians have until recently rejected or ignored altogether this group of stories as as purely entertaining with no religious, linguistic, or literary merit. I argue that not only are these fictions religious, they create an important space within the limiting strictures of Islamic theology, history, and law that allows people to exercise their imagination to investigate alternative worlds. These texts simultaneously offer a critique of religion and society through their parodies, rather than articulating doctrine or theology. Because they are fictions, any approach to their religiosity must use hermeneutic strategies suited to the literary world in which they operate. But the imagination exercised in these tales is not unlimited, rather the parameters of the discursive arena in which they operate—the imaginaire—can be defined by two types of presuppositions and two types of intertextuality that both enable and constrain what is possible to express. Using the example of the tales of the conflict between Dakṣiṇ Rāy and Baḍakhān Gāji, and the later appropriation by Bonbibī, we can identify not only the structures of the imaginaire, but the processes by which different authors several centuries apart construct and inhabit that discursive space for their own distinct religious purposes. Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University. 

Lectures of the J.P. And Beena Khaitan Visiting Fellow Prof. Tony K. Stewart 16 Feb 2017 A number of Bangla tales dedicated to the fictional or mythic holy men (pīrs) and women (bibīs) in the Muslim community have circulated widely over the last five centuries alongside the tales of their historical counterparts. They are still printed and told today, and performed regularly in public, especially in the Sunderbans, the mangrove swamps in the southern reaches of Bangladesh and West Bengal. Among them are figures such as the itinerant veterinarian Mānik Pīr, the tamer of tigers Baḍakhān Gājī and his female counterpart Bonbibī, and the matron of cholera Olābibī. Because of the way they defy the strictly demarcated categories that have come to define Hindu and Muslim in the last two centuries, Orientalist scholars, conservative Muslim factions, linguists, and literary historians have until recently rejected or ignored altogether this group of stories as as purely entertaining with no religious, linguistic, or literary merit. I argue that not only are these fictions religious, they create an important space within the limiting strictures of Islamic theology, history, and law that allows people to exercise their imagination to investigate alternative worlds. These texts simultaneously offer a critique of religion and society through their parodies, rather than articulating doctrine or theology. Because they are fictions, any approach to their religiosity must use hermeneutic strategies suited to the literary world in which they operate. But the imagination exercised in these tales is not unlimited, rather the parameters of the discursive arena in which they operate—the imaginaire—can be defined by two types of presuppositions and two types of intertextuality that both enable and constrain what is possible to express. Using the example of the tales of the conflict between Dakṣiṇ Rāy and Baḍakhān Gāji, and the later appropriation by Bonbibī, we can identify not only the structures of the imaginaire, but the processes by which different authors several centuries apart construct and inhabit that discursive space for their own distinct religious purposes. Prof. Tony K. Stewart specializes in the literatures and religions of the Bangla-speaking world, with a special emphasis on the early modern period. His most recent monograph, The Final Word: the Caitanya Caritāmṛta and the Grammar of Religious Tradition (Oxford, 2010), culminated a decades-long study of the Gauḍīya Vaiṣṇava hagiographical tradition that included translating with Edward C. Dimock, Jr., The Caitanya Caritāmṛta of Kṛṣṇadāsa Kavirāja, Harvard Oriental Series no. 56 (Harvard, 1999). From the literatures of the Muslim–Hindu mythic figure, Satya Pīr, he published Fabulous Females and Peerless Pīrs: Tales of Mad Adventure in Old Bengal (Oxford, 2004) and is currently working on a monograph on the popular Bangla romance literatures of the pīrs. With prominent American poet Chase Twichell, he has published the first ever translations of Rabindranath Tagore’s pseudonymous Bhānusiṃha poetry titled The Lover of God(Copper Canyon, 2003). Stewart currently holds the Gertrude Conaway Vanderbilt Chair in Humanities and serves as a Professor and Chair of the Department of Religious Studies at Vanderbilt University.

When Muslim and Hindu Worlds Meet in Fiction: Mapping the Bengali Imaginaire

Dr. Martin Gansten3 May 2017Tājika is the designation of the Sanskritized Perso-Arabic astrology that arose as an independent school following the second wave of astrological transmission into India in the early centuries of the second millennium CE. It is thus the form of Indian astrology most closely resembling western medieval and Renaissance astrology, which similarly rests on Arabic foundations. Although ultimately derived from the same Greek origins as classical Indian astrology, Tājika comprises many technical elements not included in the first wave of transmission about a millennium earlier. While the earliest known Tājika works in Sanskrit appear to have been composed by authors who were either Jains or members of the non-Brahmin Prāgvāṭa (Porwad) community encompassing both Jains and Hindus, the most influential of these authors was reinvented as a Brahmin by later Tājika tradition. Not all Brahmins were accepting of the foreign science, however, and many Tājika authors felt the need to defend their study of it by arguments that range from the mythological to the pragmatic. In today’s nationalist climate, where apologetic strategies are once more called for, Tājika is often subsumed under the modern paradigm of ‘Vedic astrology’, its extra-Indian origins largely forgotten, ignored, or even denied. Dr. Martin Gansten is a Sanskritist and a historian of religion specializing in astrological and divinatory traditions. He received his doctorate from Lund University, Sweden, where he has taught since 1998 and is now docent.

Dr. Martin Gansten 3 May 2017 Tājika is the designation of the Sanskritized Perso-Arabic astrology that arose as an independent school following the second wave of astrological transmission into India in the early centuries of the second millennium CE. It is thus the form of Indian astrology most closely resembling western medieval and Renaissance astrology, which similarly rests on Arabic foundations. Although ultimately derived from the same Greek origins as classical Indian astrology, Tājika comprises many technical elements not included in the first wave of transmission about a millennium earlier. While the earliest known Tājika works in Sanskrit appear to have been composed by authors who were either Jains or members of the non-Brahmin Prāgvāṭa (Porwad) community encompassing both Jains and Hindus, the most influential of these authors was reinvented as a Brahmin by later Tājika tradition. Not all Brahmins were accepting of the foreign science, however, and many Tājika authors felt the need to defend their study of it by arguments that range from the mythological to the pragmatic. In today’s nationalist climate, where apologetic strategies are once more called for, Tājika is often subsumed under the modern paradigm of ‘Vedic astrology’, its extra-Indian origins largely forgotten, ignored, or even denied. Dr. Martin Gansten is a Sanskritist and a historian of religion specializing in astrological and divinatory traditions. He received his doctorate from Lund University, Sweden, where he has taught since 1998 and is now docent.

‘The lotus in the mire’: the Indian reception of Tājika astrology

The Rādhā Tantra (RT), also known as Vāsudevarahasya (Vāsudeva’s secret), is a fairly extensive, anonymous Tantric work dealing with the story of Rādhā and Kṛṣṇa. Contrary to what the name might indicate, the RT is not a Vaiṣṇava text; rather, it is a Śākta text giving a Śākta reinterpretation of a Vaiṣṇava story. The RT is by all standards a late Tantra, written in poor Sanskrit, seldom quoted by Tantric authorities and little studied today. Plainly said, this is not an important text. Nevertheless, in this talk, I will argue for the importance of studying such obscure texts. This I will do by taking a close look at the historical context of the RT, its fascinating manuscript history, its intertextualities and doctrines, all of which paint a vivid picture of the meeting of Śāktism and Vaiṣṇavism in 17th century Bengal. Who wrote this text, and why? Considering such questions, I argue, will not only help us understand this particular text, but also give us a larger picture of the history of religion in Bengal in general.   Dr. Måns Broo is a university researcher in comparative religion at Åbo Akademi University, Finland. His main research interests include yoga – both its history and contemporary forms – and the intersections between Vaiṣṇavism and Tantrism in pre-modern Bengal. He is at present engaged in compiling a critical edition and translation of the mediaeval Gauḍīya Vaiṣṇava ritual compilation Haribhaktivilāsa. 

The Rādhā Tantra (RT), also known as Vāsudevarahasya (Vāsudeva’s secret), is a fairly extensive, anonymous Tantric work dealing with the story of Rādhā and Kṛṣṇa. Contrary to what the name might indicate, the RT is not a Vaiṣṇava text; rather, it is a Śākta text giving a Śākta reinterpretation of a Vaiṣṇava story. The RT is by all standards a late Tantra, written in poor Sanskrit, seldom quoted by Tantric authorities and little studied today. Plainly said, this is not an important text. Nevertheless, in this talk, I will argue for the importance of studying such obscure texts. This I will do by taking a close look at the historical context of the RT, its fascinating manuscript history, its intertextualities and doctrines, all of which paint a vivid picture of the meeting of Śāktism and Vaiṣṇavism in 17th century Bengal. Who wrote this text, and why? Considering such questions, I argue, will not only help us understand this particular text, but also give us a larger picture of the history of religion in Bengal in general.   Dr. Måns Broo is a university researcher in comparative religion at Åbo Akademi University, Finland. His main research interests include yoga – both its history and contemporary forms – and the intersections between Vaiṣṇavism and Tantrism in pre-modern Bengal. He is at present engaged in compiling a critical edition and translation of the mediaeval Gauḍīya Vaiṣṇava ritual compilation Haribhaktivilāsa.

Rādhā Tantra and the agonies and ecstasies of studying obscure texts

Lectures from the Oxford Centre for Hindu Studies

Majewski Lecture Jan Westerhoff The Madhyamaka school of philosophy has been credited as being the central philosophy of Buddhism and also as a kind of anti-philosophy of pure critique that simply seeks to demonstrate the contradictory nature of all statements about the world. This lecture explores the nature of philosophical argument in Madhyamaka and the kind of philosophical theory that the Madhyamaka is. Originally trained as a philosopher and orientialist, Jan Westerhoff's research focuses on philosophical aspects of the religious traditions of ancient India. Much of his work concentrates on Buddhist thought (especially Madhyamaka) as preserved in Sanskrit and Tibetan sources, he also has a lively interest in Classical Indian philosophy (particularly Nyāya). His research on Buddhist philosophy covers both theoretical (metaphysics, epistemology, philosophy of language) and normative aspects (ethics); he is also interested in the investigation of Buddhist meditative practice from the perspective of cognitive science and the philosophy of mind. Some publications (for more information see www.janwesterhoff.net) are ‘The connection between ontology and ethics in Madhyamaka’ in: The Cowherds: Moonpaths: Ethics and Madhyamaka Philosophy, Oxford University Press, Oxford, 2014; The Dispeller of Disputes: Nāgārjuna's Vigrahavyāvartanī, Oxford University Press, 2010; Twelve Examples of Illusion, Oxford University Press, 2010; Nāgārjuna's Madhyamaka. A Philosophical Introduction, Oxford University Press, 2009; ‘The Madhyamaka Concept of svabhāva: Ontological and Cognitive Aspects’, Asian Philosophy, 2007, 17:1, 17-45; Ontological Categories. Their Nature and Significance, Oxford University Press, 2005.Download

Majewski Lecture  Jan Westerhoff  The Madhyamaka school of philosophy has been credited as being the central philosophy of Buddhism and also as a kind of anti-philosophy of pure critique that simply seeks to demonstrate the contradictory nature of all statements about the world. This lecture explores the nature of philosophical argument in Madhyamaka and the kind of philosophical theory that the Madhyamaka is.  Originally trained as a philosopher and orientialist, Jan Westerhoff's research focuses on philosophical aspects of the religious traditions of ancient India. Much of his work concentrates on Buddhist thought (especially Madhyamaka) as preserved in Sanskrit and Tibetan sources, he also has a lively interest in Classical Indian philosophy (particularly Nyāya). His research on Buddhist philosophy covers both theoretical (metaphysics, epistemology, philosophy of language) and normative aspects (ethics); he is also interested in the investigation of Buddhist meditative practice from the perspective of cognitive science and the philosophy of mind. Some publications (for more information see <a href="http://www.janwesterhoff.net" rel="nofollow" target="_blank">www.janwesterhoff.net</a>) are ‘The connection between ontology and ethics in Madhyamaka’ in: The Cowherds: Moonpaths: Ethics and Madhyamaka Philosophy, Oxford University Press, Oxford, 2014; The Dispeller of Disputes: Nāgārjuna's Vigrahavyāvartanī, Oxford University Press, 2010; Twelve Examples of Illusion, Oxford University Press, 2010; Nāgārjuna's Madhyamaka. A Philosophical Introduction, Oxford University Press, 2009; ‘The Madhyamaka Concept of svabhāva: Ontological and Cognitive Aspects’, Asian Philosophy, 2007, 17:1, 17-45; Ontological Categories. Their Nature and Significance, Oxford University Press, 2005. Download

What kind of Philosophical Theory is Madhyamaka?

Dr Sharada SugirtharajahNineteenth-century colonial India offers examples of both Hindu iconoclasts and iconic worshippers, but there has been a tendency to privilege the former and regard them as agents of modernity, and the latter as backward. Most nineteenth-century studies of Hindu attitudes to image worship have mainly focussed on two prominent figures—Rammohan Roy (1772–1883) and Dayananda Saraswati (1824–1883) who denounced image worship. This paper seeks to widen the discourse and to include the often overlooked nineteenth-century Sri Lankan Shaivite ‘reformer’, Arumuga Navalar (1822–1879) who took a very different stance on the issue of image worship. While Roy and Dayananda rejected image worship, Navalar affirmed it. Situating these three ‘reformers’ in their respective historical and cultural contexts, the paper will draw attention to the significant differences between Navalar and the two Indian Hindu responses to the Protestant missionary critique of image worship. It seeks to problematize the conventional approach which situates the debate on image worship within the narrow confines of the tradition verses modernity paradigm. Dr Sharada Sugirtharajah is Senior Lecturer in Hindu Studies in the Department of Theology, at the University of Birmingham.  Her research focuses on representation of Hinduism in colonial and postcolonial writings.

Dr Sharada Sugirtharajah Nineteenth-century colonial India offers examples of both Hindu iconoclasts and iconic worshippers, but there has been a tendency to privilege the former and regard them as agents of modernity, and the latter as backward. Most nineteenth-century studies of Hindu attitudes to image worship have mainly focussed on two prominent figures—Rammohan Roy (1772–1883) and Dayananda Saraswati (1824–1883) who denounced image worship. This paper seeks to widen the discourse and to include the often overlooked nineteenth-century Sri Lankan Shaivite ‘reformer’, Arumuga Navalar (1822–1879) who took a very different stance on the issue of image worship. While Roy and Dayananda rejected image worship, Navalar affirmed it. Situating these three ‘reformers’ in their respective historical and cultural contexts, the paper will draw attention to the significant differences between Navalar and the two Indian Hindu responses to the Protestant missionary critique of image worship. It seeks to problematize the conventional approach which situates the debate on image worship within the narrow confines of the tradition verses modernity paradigm.  Dr Sharada Sugirtharajah is Senior Lecturer in Hindu Studies in the Department of Theology, at the University of Birmingham. Her research focuses on representation of Hinduism in colonial and postcolonial writings.

	Nineteenth-century Hindu discourse on image worship

Religious Practice in Comparative Perspective SeriesDr Mohammad TalibThe idea of prayer in Islam is vague in the sense that it ranges from the mandatory to the most optional and spontaneous. This lecture will deal with the issue of prayer from an anthropological perspective. Dr Mohammad Talib is lecturer at the Institute of Social and Cultural Anthropology, University of Oxford. He has taught Sociology at Jamia Millia Islamia University (Delhi), from 1979 to 2001. In 2002, he came to Oxford as the Sultan Bin Abdul Aziz fellow in the Anthropology of Muslim Societies at the Oxford Centre for Islamic studies. His research in the anthropology of Islam focuses on Sufi groups, and madrassahs. His current research work: Madrassahs in the Recent History: An Alternative view between Anthropology and International Relations is a critical examination of the state of social science scholarship on Islam in the contemporary world after 9/11. Among his publications are Writing Labour: Stone Quarry Workers in Delhi (2010), Delhi, Oxford University Press, ‘Modes of Overcoming Social Exclusion through Education: Analysis of two Accounts from Pre-and Post Independent India’ in K N Panikkar and M Bhaskaran Nair (eds.) Emerging Trends in Higher Education in India: Concepts and Practices (New Delhi: Pearson Education India, 2011), ‘Predicaments of Serving Two Masters: Anthropologists between the Discipline and Sponsored Research’ in Raúl Acosta et. al (eds.) Making Sense of the Global: Anthropological Perspectives on Interconnections and Processes. (Newcastle upon Tyne: Cambridge Scholars Publishing, 2010), and ‘Sufis and Politics’ in The Oxford Encyclopaedia of the Modern Islamic World, John Esposito (ed). Oxford University Press, New York (2008).

Religious Practice in Comparative Perspective Series Dr Mohammad Talib The idea of prayer in Islam is vague in the sense that it ranges from the mandatory to the most optional and spontaneous. This lecture will deal with the issue of prayer from an anthropological perspective. Dr Mohammad Talib is lecturer at the Institute of Social and Cultural Anthropology, University of Oxford. He has taught Sociology at Jamia Millia Islamia University (Delhi), from 1979 to 2001. In 2002, he came to Oxford as the Sultan Bin Abdul Aziz fellow in the Anthropology of Muslim Societies at the Oxford Centre for Islamic studies. His research in the anthropology of Islam focuses on Sufi groups, and madrassahs. His current research work: Madrassahs in the Recent History: An Alternative view between Anthropology and International Relations is a critical examination of the state of social science scholarship on Islam in the contemporary world after 9/11. Among his publications are Writing Labour: Stone Quarry Workers in Delhi (2010), Delhi, Oxford University Press, ‘Modes of Overcoming Social Exclusion through Education: Analysis of two Accounts from Pre-and Post Independent India’ in K N Panikkar and M Bhaskaran Nair (eds.) Emerging Trends in Higher Education in India: Concepts and Practices (New Delhi: Pearson Education India, 2011), ‘Predicaments of Serving Two Masters: Anthropologists between the Discipline and Sponsored Research’ in Raúl Acosta et. al (eds.) Making Sense of the Global: Anthropological Perspectives on Interconnections and Processes. (Newcastle upon Tyne: Cambridge Scholars Publishing, 2010), and ‘Sufis and Politics’ in The Oxford Encyclopaedia of the Modern Islamic World, John Esposito (ed). Oxford University Press, New York (2008).

The Anthropology of Islamic Prayer

Religious Practice in Comparative Perspective SeriesDr Martin Ganeri The routine activity of the ‘hours of prayer’ forms a major part of the daily life of the different Christian religious orders.  This talk will consider what function this prayer plays in the life and goals of religious communities. Dr Martin Ganeri O.P. is Vice Regent of Blackfriars Hall, University of Oxford and Director of the Centre for Christianity and Interreligious Dialogue at Heythrop College, University of London.  His recent and forthcoming publications include, ‘Theology and Non-Western Philosophy’ in O. Crisp, G. D'Costa, M. Davies and P. Hampson (eds) Theology And Philosophy: Faith and Reason, London: T&amp;T Clarke, 2012 and ‘Selfhood, Agency and Freewill in Rāmānuja’ in E.F. Bryant (ed.) Free Will, Agency, and Selfhood in Indian Philosophy, New York: Oxford University Press, 2014.

Religious Practice in Comparative Perspective Series Dr Martin Ganeri  The routine activity of the ‘hours of prayer’ forms a major part of the daily life of the different Christian religious orders. This talk will consider what function this prayer plays in the life and goals of religious communities. Dr Martin Ganeri O.P. is Vice Regent of Blackfriars Hall, University of Oxford and Director of the Centre for Christianity and Interreligious Dialogue at Heythrop College, University of London. His recent and forthcoming publications include, ‘Theology and Non-Western Philosophy’ in O. Crisp, G. D'Costa, M. Davies and P. Hampson (eds) Theology And Philosophy: Faith and Reason, London: T&amp;T Clarke, 2012 and ‘Selfhood, Agency and Freewill in Rāmānuja’ in E.F. Bryant (ed.) Free Will, Agency, and Selfhood in Indian Philosophy, New York: Oxford University Press, 2014.

The Habit of Prayer and Prayer in a Habit

Prof. Shrikant Bahulkar:There is seen the tendency of Vedism and Brahmanism through out the Buddhist literature, right from the early Pāli canon through the Mahāyāna to the late Buddhist Tantric texts. In the Pāli canon, the terms such as veda, vijjā, tevijja, yañña and so on. These terms have basically Vedic connotations; however they have been used in a different, typically Buddhist sense. In the Mahāyāna scriptures, there are a number of Vedic concepts used to praise the Buddhas and the Bodhisattvas. In the Vajrayāna rituals, we find a growing tendency of Vedism and Brahmanism. While borrowing the Vedic and Brahmanical vocabulary, concepts and ritual practices, the Buddhist did not necessarily adhere directly to particular traditions or texts.  The proportion of the usage of such vocabulary and ritualistic practices has increased in the Mahāyāna and, more prominently, in late Buddhist Tantric tradition that involved the muttering of various mantras, offerings into fire and other practices, resembling the Vedic and Brahmanical sacrificial ritual.

Prof. Shrikant Bahulkar: There is seen the tendency of Vedism and Brahmanism through out the Buddhist literature, right from the early Pāli canon through the Mahāyāna to the late Buddhist Tantric texts. In the Pāli canon, the terms such as veda, vijjā, tevijja, yañña and so on. These terms have basically Vedic connotations; however they have been used in a different, typically Buddhist sense. In the Mahāyāna scriptures, there are a number of Vedic concepts used to praise the Buddhas and the Bodhisattvas. In the Vajrayāna rituals, we find a growing tendency of Vedism and Brahmanism. While borrowing the Vedic and Brahmanical vocabulary, concepts and ritual practices, the Buddhist did not necessarily adhere directly to particular traditions or texts. The proportion of the usage of such vocabulary and ritualistic practices has increased in the Mahāyāna and, more prominently, in late Buddhist Tantric tradition that involved the muttering of various mantras, offerings into fire and other practices, resembling the Vedic and Brahmanical sacrificial ritual.

Vedism and Brahmanism in Buddhist Literature: An Overview

Dr Jessica Frazier:Gadamer saw culture, religion, and art as 'living texts' that integrate our life experience into a meaningful worldview that allows us to think, act, and create. But no worldview is ever static or finished; in 'understanding' we use bias (that of ourselves and others) as the raw material from which a new worldview is created. In this respect Gadamer shares much with Aristotelian and later Vitalist thinkers. But Gadamer also affirms that texts can act poetically as 'angels', as he puts it in his studies of Rilke and Paul Celan, gesturing toward the transcendence of that which cannot be encompassed in human thought.

Dr Jessica Frazier: Gadamer saw culture, religion, and art as 'living texts' that integrate our life experience into a meaningful worldview that allows us to think, act, and create. But no worldview is ever static or finished; in 'understanding' we use bias (that of ourselves and others) as the raw material from which a new worldview is created. In this respect Gadamer shares much with Aristotelian and later Vitalist thinkers. But Gadamer also affirms that texts can act poetically as 'angels', as he puts it in his studies of Rilke and Paul Celan, gesturing toward the transcendence of that which cannot be encompassed in human thought.

Gadamer's Hermeneutics: Bias, Understanding, and Expanding Horizons

Advaita Vedānta

Prof. Dilip LoundoFar from antinomic terms and more than just compatible terms, śruti and tarka seem to converge, in Advaita Vedanta, to the same soteriological discipline that constitutes the only means to attain liberation (mokṣa). Accordingly, śruti is revelation in the sense that it, basically, reveals a method of dialogical reasoning (anugṛhita tarka) that succeeds in eliminating one’s ignorance about Reality. Special emphasis will be given to the teachings of Śaṅkarācārya, Sureśvarācārya and Satccidanandendra Saraswati.

Textual Authority (śruti) and Soteriological Reason (tarka) in Advaita Vedānta

Hindu-Muslim encounters in Bengal

Audio quality is poor

I found the talks interesting. It gives a  detailed history of finding and scriptures, the socio political scenarios while revealing the gist of Hinduism as a religion that is not idol worship but a way of life. You have to have patience to listen through the narrative as the speaker spends a substantial time on the social settings, the life of the author of the scripture to listen to the pearls of wisdom the scripture reveals.

Philosophical, theological, historical, spiritual

Oxford Centre for Hindu Studies

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