Podcasts about Dharmapala

In the third episode of Satya Samvad, Dr. Mrittunjoy Guha Majumdar talks to Shri Shishir Bajoriaji, prominent industrialist and political leader (BJP) in West Bengal, on the civilizational battle underway in West Bengal today. Bengal has been a civilizational pillar of Bharat since times immemorial. In the Mahabharata, references to Anga and Vanga abound. Hindu Bengali dynasties such as the Palas and Senas attained heights of glory with Dharmapala even holding an imperial court at Kannauj. After the devastating raids by Muhammad Ghori's general Bakhtiyar Khilji, which also led to the destruction of Nalanda, the Bengal Sultanate in Lakhnauti was established in 1202 AD, even as Hindu kings kept up a fierce resistance for years ahead from other parts of Bengal. Hindus in Bengal kept advancing their cultural and spiritual heritage. Raghunatha Shiromani, a leading Indian philosopher and logician, who hailed from Nabadwip in West Bengal, elevated Navya Nyāya philosophy to unparalleled heights under Vāsudeva Sārvabhauma's guidance. The Nath tradition in Bengal evolved with the influences Yoga, Tantra and Saiva-Agama traditions, the last of which had reached its pinnacle in the Pala age. Today, West Bengal is reeling from uber-partisanship, socio-cultural deracination, archaic endowments of the British Raj, syndicate politicking and appeasement politics. Be it Sandeshkhali, the cash-for-jobs scam or brazen Hinduphobia, the current government of West Bengal has reached alarming levels of moral, political and financial corruption. Shri Shishir Bajoria is a prominent Indian politician and industrialist. He heads the S. K. Bajoria Group, overseeing diverse ventures with an annual turnover of US$330 million, including specialized refractories and insurance services. Bajoria holds influential positions in organizations like the Europe India Business Council and chairs the board of governors at the Indian Institute of Management Shillong. A member of the Bharatiya Janata Party (BJP) since 2014, Bajoriaji is actively involved in West Bengal politics, serving on key committees and supporting the Citizenship (Amendment) Act, 2019. In the 2021 West Bengal Legislative Assembly election, he served as the Convenor of the election management committee, highlighting his trusted role within the party. Through his contributions, Bajoriaji has shaped both industry and political discourse in India, particularly in West Bengal. Snakes in the Ganga - http://www.snakesintheganga.com Varna Jati Caste - http://www.varnajaticaste.com The Battle For IIT's - http://www.battleforiits.com Power of future Machines - http://www.poweroffuturemachines.com 10 heads of Ravana - http://www.tenheadsofravana.com To support Infinity Foundation's projects including the continuation of such episodes and the research we do: इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/ --- Support this podcast: https://podcasters.spotify.com/pod/show/rajivmalhotrapodcast/support

In the third episode of Satya Samvad, Dr. Mrittunjoy Guha Majumdar talks to Shri Shishir Bajoriaji, prominent industrialist and political leader (BJP) in West Bengal, on the civilizational battle underway in West Bengal today. Bengal has been a civilizational pillar of Bharat since times immemorial. In the Mahabharata, references to Anga and Vanga abound. Hindu Bengali dynasties such as the Palas and Senas attained heights of glory with Dharmapala even holding an imperial court at Kannauj. After the devastating raids by Muhammad Ghori's general Bakhtiyar Khilji, which also led to the destruction of Nalanda, the Bengal Sultanate in Lakhnauti was established in 1202 AD, even as Hindu kings kept up a fierce resistance for years ahead from other parts of Bengal. Hindus in Bengal kept advancing their cultural and spiritual heritage. Raghunatha Shiromani, a leading Indian philosopher and logician, who hailed from Nabadwip in West Bengal, elevated Navya Nyāya philosophy to unparalleled heights under Vāsudeva Sārvabhauma's guidance. The Nath tradition in Bengal evolved with the influences Yoga, Tantra and Saiva-Agama traditions, the last of which had reached its pinnacle in the Pala age. Today, West Bengal is reeling from uber-partisanship, socio-cultural deracination, archaic endowments of the British Raj, syndicate politicking and appeasement politics. Be it Sandeshkhali, the cash-for-jobs scam or brazen Hinduphobia, the current government of West Bengal has reached alarming levels of moral, political and financial corruption. Shri Shishir Bajoria is a prominent Indian politician and industrialist. He heads the S. K. Bajoria Group, overseeing diverse ventures with an annual turnover of US$330 million, including specialized refractories and insurance services. Bajoria holds influential positions in organizations like the Europe India Business Council and chairs the board of governors at the Indian Institute of Management Shillong. A member of the Bharatiya Janata Party (BJP) since 2014, Bajoriaji is actively involved in West Bengal politics, serving on key committees and supporting the Citizenship (Amendment) Act, 2019. In the 2021 West Bengal Legislative Assembly election, he served as the Convenor of the election management committee, highlighting his trusted role within the party. Through his contributions, Bajoriaji has shaped both industry and political discourse in India, particularly in West Bengal. Snakes in the Ganga - http://www.snakesintheganga.com Varna Jati Caste - http://www.varnajaticaste.com The Battle For IIT's - http://www.battleforiits.com Power of future Machines - http://www.poweroffuturemachines.com 10 heads of Ravana - http://www.tenheadsofravana.com To support Infinity Foundation's projects including the continuation of such episodes and the research we do: इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/ --- Support this podcast: https://podcasters.spotify.com/pod/show/rajivmalhotrapodcast/support

Ratnaprabha is a brilliant storyteller. Here, he shares the Alavaka Sutta where an troll tries to trick the Buddha with a series of spiritual questions, which the Buddha answers with calmness and clarity, converting the troll to become a Dharmapala, a protector of the Dharma.  From the full talk entitled The Story Hatthaka given at Stockholm Buddhist Centre, 2007, as part of a two-part series with the companion talk: The Four Sanghraha Vastus. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud

Bright on Buddhism Episode 34 - Who is King Yama? Where does he come from? How does he fit into the system of karma and reincarnation? Resources: Kevin Trainor: Buddhism: An Illustrated Guide;Donald Lopez: Norton Anthology of World Religions: Buddhism; Chan Master Sheng Yen: Orthodox Chinese Buddhism; Nagarjuna: Verses of The Middle Way (The Madhyamakarika); Conze, Edward, trans. The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.; The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0; Flanagan, Owen (2011-08-12). The Bodhisattva's Brain: Buddhism Naturalized. MIT Press. p. 107. ISBN 978-0-262-29723-3.; Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008.; Robert Buswell, Encyclopedia of Buddhism - Folk Religion; Dharmapala; WAYMAN, ALEX. “STUDIES IN YAMA AND MĀRA.” Indo-Iranian Journal 3, no. 1 (1959): 44–73. http://www.jstor.org/stable/24648529.; GANANY, NOGA. “Baogong as King Yama in the Literature and Religious Worship of Late-Imperial China.” Asia Major 28, no. 2 (2015): 39–75. http://www.jstor.org/stable/44743319.; Faure, Bernard. “Indic Influences on Chinese Mythology: King Yama and His Acolytes as Gods of Destiny.” In India in the Chinese Imagination: Myth, Religion, and Thought, edited by JOHN KIESCHNICK and MEIR SHAHAR, 46–60. University of Pennsylvania Press, 2014. http://www.jstor.org/stable/j.ctt5hjkt5.6.; Kalsang, Ladrang (1996). The Guardian Deities of Tibet Delhi: Winsome Books. (Third Reprint 2003) ISBN 81-88043-04-4.; Linrothe, Rob (1999). Ruthless Compassion: Wrathful Deities in Early Indo-Tibetan Esoteric Buddhist Art London: Serindia Publications. ISBN 0-906026-51-2.; De Nebesky-Wojkowitz, Rene (1956). Oracles and Demons of Tibet. Oxford University Press. Reprint Delhi: Books Faith, 1996 - ISBN 81-7303-039-1. Reprint Delhi: Paljor Publications, 2002 - ISBN 81-86230-12-2. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

Bear small grievances, and accumulate great merits. 【Xian’er says so: “I have been through a lot of grievances.” 】 Xian’er went to worship the Buddha at Yuquan Monastery in Dangyang Hubei. The moment he entered the monastery, he shouted “Er ye, Er ye……” Others were confused how come Xian’er has gotten an uncle here. They have come to find out that Er Ye is Lord Guan, a.k.a the Second Uncle. Lord Guan was happy to see Xian’er and asked him: “Dear Er, what’s up? Who bullied you? Tell me, I will take care of it...” Xian’er said: “Wang Xiaowu always gives me a hard time. I have been through a lot of grievances......” Lord Guan said: “Here’s the thing. I’m now a Dharmapala and Garan Bodhisattva. I am no longer a general. In this case, you ought to listen to your Shifu. You have to learn to tolerate and be a bigger person ......” Xian’er listened attentively and felt relieved. Below are quoted from my Shifu...

In Episode 90, you will hear from Sam Dharmapala, founder and CEO of Regenesys BPO. For full show notes, please visit www.thinkorphan.com

Dhammika Dharmapala is the Julius Kreeger Professor of Law at the University of Chicago Law School. The 2016 Coase Lecture was presented on February 16, 2016.

Dhammika Dharmapala is the Julius Kreeger Professor of Law at the University of Chicago Law School. The 2016 Coase Lecture was presented on February 16, 2016.

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

Todayand#8217;s FBA Dharmabyte is an excerpt from Maitrisaraand#8217;s talk and#8220;Meeting the Suffering of the World and#8211; Compassion in Actionand#8221; given as the last talk of Dharmapala collegeand#8217;s and#8220;40 years of the New Societyand#8221; seminar. Entitled and#8220;Meeting Sufferingand#8221; she talks about the unique challenge of our age, having a global awareness of suffering, and she opens up the basic question for Buddhists and#8211; how do we engage with it meaningfully?

Today’s FBA Podcast, is a brilliant retrospective on our Triratna Community developments titled: “Being Radical – 40 Years of the New Society” by Vajragupta. Do we still believe in the ability of the Dharma to transform self and society? Do we still want to make a distinctive Dharmic contribution to building a better world? Are we willing to accept that challenge? And are we willing to sometimes challenge the views and values of the society around us? This was the fourth talk given at Dharmapala college’s New society seminar in April 2010.