Podcasts about Indology

Wendy Doniger's An American Girl in India: Letters and Recollections, 1963–64 (2022) is a memoir-style collection of letters and reflections from her first trip to India as a young scholar. It offers a rare glimpse into the formative experiences that shaped her future career in Indology. The personal letters of her younger self are in conversation with reflections of her older self. Using this work as a launchpad, this interview broaches Doniger's personal and professional life learning through the course of her prominent career, spanning over five decades. This conversation commemorates Dr. Raj's 400th New Books Network podcast interview. As it is laden with life wisdom and live learning for both participants, it is reposted here for your enjoyment. The Indian Wisdom Podcast is hosted by Dr. Raj Balkaran, a Sanskrit scholar, seasoned storyteller and spiritual lineage holder. He teaches at the Oxford Centre for Hindu Studies and at The Indian Wisdom School. He is also the author of "The Stories Behind the Poses: The Indian Mythology that Inspired 50 Yoga Postures” and runs a thriving one-on-one spiritual guidance practice. Personal Website: https://rajbalkaran.com Courses: https://indianwisdomschool.com Podcast: https://indianwisdompodcast.com

Wendy Doniger's An American Girl in India: Letters and Recollections, 1963–64 (SUNY Press, 2023) is a memoir-style collection of letters and reflections from her first trip to India as a young scholar. It offers a rare glimpse into the formative experiences that shaped her future career in Indology. The personal letters of her younger self are in conversation with reflections of her older self. Using this work as a launchpad, this interview broaches Doniger's personal and professional life learning through the course of her prominent career, spanning over five decades. This conversation commemorates Raj Balkaran's 400th New Books Network interview.  Wendy Doniger is Mircea Eliade Distinguished Service Professor of the History of Religions in the Divinity School, University of Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Wendy Doniger's An American Girl in India: Letters and Recollections, 1963–64 (SUNY Press, 2023) is a memoir-style collection of letters and reflections from her first trip to India as a young scholar. It offers a rare glimpse into the formative experiences that shaped her future career in Indology. The personal letters of her younger self are in conversation with reflections of her older self. Using this work as a launchpad, this interview broaches Doniger's personal and professional life learning through the course of her prominent career, spanning over five decades. This conversation commemorates Raj Balkaran's 400th New Books Network interview.  Wendy Doniger is Mircea Eliade Distinguished Service Professor of the History of Religions in the Divinity School, University of Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Dr. Manish Pandit is a physician who lives in the United Kingdom. He arrived in England in the mid 1990's and trained as a surgeon (FRCS General Surgery and FRCS ENT) before switching career streams to Nuclear Medicine and obtaining a Masters with a Merit from Kings College in the process. He is an alumnus of BJ Medical College in Pune. He has published on many research topics within the fields of medicine and is a senior tutor for medical students in England as well as regional director for training in his medical speciality.Dr Manish has had an active interest in Indian history and spirituality since he was 21 years old, which is also when he met his Guru, Nakhate Maharaj. However he considers that spirituality (and alignment with so called dharma) is mostly useless unless closely moving with humanity and compassion on the ground in real life. It is easy for those who have not been miserable in life and not been engaged in the service of others for decades to be dismissive of any other sentient being's troubles as mere “thought” or “nonsense”. Medicine provides him that impetus as nothing moves humans more than the sight of others suffering.He maintains an extensive personal library of books on Indology. He has studied the dating of the Mahabharata sufficiently enough to be considered as an expert on dating the Mahabharata using ancient Indian astronomy and is considered as a student of Dr Narahari Achar (a physics professor from Memphis who dated the Mahabharata to 3067 BCE).He is also a director, scriptwriter and cinematographer, who is known for making films on topics which very few within the broadcast and non-broadcast media like to touch. He has made several films including the acclaimed Krishna: History or Myth, Mumbai: Pani Mafia, SaiBaba: An Indian Jesus, Bharat ek Chetna and perhaps his best known film “The Ishrat Jahan Conspiracy (2014)”.His films can be divided into two principal categories, those which pertain to religion and those which pertain to politics. Apart from his feature length documentaries, he also makes short films which can be seen on saraswatifilms.org.

“Buddhists always consider new people as friends. Not the other way around, we should see each other as friends. It makes the world a better place.” In this episode, I'm talking to Magnus Fridh, a teacher of yoga, mindfulness, and meditation. Magnus is also one of the founders of The Mindfulness App. His latest book, “The Art of Stillness in a Noisy World” (Hardie Grant), is about how to find tranquillity and peace in everyday life. Magnus started meditating in his teens and immersed himself in the subject through Tibetan Buddhism and university studies in Indology.Magnus and I discuss the power of meditation to anchor us in life's ups and downs, the many doorways into stillness, and both the science of meditation and the philosophy of compassion that can help get us out of rumination and into the ananda maya kosha. We also discuss trusting the hyper-focus of ADHD and how yoga off the mat in the coming years is more important than ever. Find Magnus: Podcast: About Yoga Meditation Podcast Website www.aboutyoga.se/om-oss Art of Stillness in a Noisy World: Buy the bookIG: www.instagram.com/magnus_fridh In oneness, Bobbi Thanks for listening!

In this video, the authors of The Battle for Consciousness Theory discuss the major contributions that Swami Vivekananda and Sri Aurobindo made to the global consciousness movement in the 21st century. Highlighting how the two stalwart gurus introduced to the West the uniquely dharmic philosophy of evolution, the authors Rajiv Malhotra and Manogna Sastry discuss how the institutions which were founded to propagate the works of these two luminaries failed to defend their gurus' works from being appropriated and distorted. They highlight how the book Battle for Consciousness Theory defends Sri Aurobindo's seminal models in individual and collective consciousness from Ken Wilber's co-opting and discuss the larger issues of digestion currently dominating Indology.Battle For Consciousness Theory : battleforconsciousnesstheory.comSnakes in the Ganga - http://www.snakesintheganga.comVarna Jati Caste - http://www.varnajaticaste.comThe Battle For IIT's - http://www.battleforiits.comPower of future Machines - http://www.poweroffuturemachines.com10 heads of Ravana - http://www.tenheadsofravana.comTo 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

Speaking at the Satish Dhawan Auditorium at the Indian Institute of Science, Bengaluru, Rajiv Malhotra discusses the influence of the illustrious scientist and mathematician Satish Dhawan on his own childhood and journey into the philosophy of science. He recounts how his Theory of Digestion came to be formulated, the gross distortions of Dharmic concepts and entities that he fought against, which led to major breakthroughs in creating new frameworks in Indology. Rajiv's actions, though, began to be seen as controversial by those who preferred inaction as a response instead of challenging the disfigurement of Dharmic concepts.Battle For Consciousness Theory : battleforconsciousnesstheory.comSnakes in the Ganga - http://www.snakesintheganga.comVarna Jati Caste - http://www.varnajaticaste.comThe Battle For IIT's - http://www.battleforiits.comPower of future Machines - http://www.poweroffuturemachines.com10 heads of Ravana - http://www.tenheadsofravana.comTo 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/

Tibetan Magic: Past and Present (Bloomsbury, 2024) focuses on the theme of magic in Tibetan contexts, encompassing both pre-modern and modern text-cultures as well as contemporary practices. It offers a new understanding of the identity and role of magical specialists in both historical and contemporary contexts.  Combining the theoretical approaches of anthropology, ethnography, religious and textual studies, the book aims to shed light on experiences, practices and practitioners that have been frequently marginalized by the normative mainstream monastic Buddhist traditions and Western Buddhist scholarship, which focuses primarily on meditation and philosophy. The book explores the intersection between magic/folk practices and Tantra, a complex, socio-religious phenomenon associated not only with the religious and political elites who sponsored it, but also with 'marginal' ethnic groups and social milieus, as well as with lay communities at large, who resorted to ritual agents to fulfil their worldly needs. Cameron Bailey received his DPhil in Tibetan Studies from Oxford and is former assistant professor of Indian Philosophy at Dongguk University, Seoul. Aleksandra Wenta received her DPhil in Tibetan Studies from Oxford, and is Associate Professor in Indology and Tibetology at the University of Florence, Italy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Tibetan Magic: Past and Present (Bloomsbury, 2024) focuses on the theme of magic in Tibetan contexts, encompassing both pre-modern and modern text-cultures as well as contemporary practices. It offers a new understanding of the identity and role of magical specialists in both historical and contemporary contexts.  Combining the theoretical approaches of anthropology, ethnography, religious and textual studies, the book aims to shed light on experiences, practices and practitioners that have been frequently marginalized by the normative mainstream monastic Buddhist traditions and Western Buddhist scholarship, which focuses primarily on meditation and philosophy. The book explores the intersection between magic/folk practices and Tantra, a complex, socio-religious phenomenon associated not only with the religious and political elites who sponsored it, but also with 'marginal' ethnic groups and social milieus, as well as with lay communities at large, who resorted to ritual agents to fulfil their worldly needs. Cameron Bailey received his DPhil in Tibetan Studies from Oxford and is former assistant professor of Indian Philosophy at Dongguk University, Seoul. Aleksandra Wenta received her DPhil in Tibetan Studies from Oxford, and is Associate Professor in Indology and Tibetology at the University of Florence, Italy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Tibetan Magic: Past and Present (Bloomsbury, 2024) focuses on the theme of magic in Tibetan contexts, encompassing both pre-modern and modern text-cultures as well as contemporary practices. It offers a new understanding of the identity and role of magical specialists in both historical and contemporary contexts.  Combining the theoretical approaches of anthropology, ethnography, religious and textual studies, the book aims to shed light on experiences, practices and practitioners that have been frequently marginalized by the normative mainstream monastic Buddhist traditions and Western Buddhist scholarship, which focuses primarily on meditation and philosophy. The book explores the intersection between magic/folk practices and Tantra, a complex, socio-religious phenomenon associated not only with the religious and political elites who sponsored it, but also with 'marginal' ethnic groups and social milieus, as well as with lay communities at large, who resorted to ritual agents to fulfil their worldly needs. Cameron Bailey received his DPhil in Tibetan Studies from Oxford and is former assistant professor of Indian Philosophy at Dongguk University, Seoul. Aleksandra Wenta received her DPhil in Tibetan Studies from Oxford, and is Associate Professor in Indology and Tibetology at the University of Florence, Italy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Tibetan Magic: Past and Present (Bloomsbury, 2024) focuses on the theme of magic in Tibetan contexts, encompassing both pre-modern and modern text-cultures as well as contemporary practices. It offers a new understanding of the identity and role of magical specialists in both historical and contemporary contexts.  Combining the theoretical approaches of anthropology, ethnography, religious and textual studies, the book aims to shed light on experiences, practices and practitioners that have been frequently marginalized by the normative mainstream monastic Buddhist traditions and Western Buddhist scholarship, which focuses primarily on meditation and philosophy. The book explores the intersection between magic/folk practices and Tantra, a complex, socio-religious phenomenon associated not only with the religious and political elites who sponsored it, but also with 'marginal' ethnic groups and social milieus, as well as with lay communities at large, who resorted to ritual agents to fulfil their worldly needs. Cameron Bailey received his DPhil in Tibetan Studies from Oxford and is former assistant professor of Indian Philosophy at Dongguk University, Seoul. Aleksandra Wenta received her DPhil in Tibetan Studies from Oxford, and is Associate Professor in Indology and Tibetology at the University of Florence, Italy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Brahmaanda = Ever-Expanding Cosmic Egg = Universe NASA's Webb, Hubble Telescopes Affirm Universe's Expansion Rate, Puzzle Persists: https://science.nasa.gov/missions/webb/nasas-webb-hubble-telescopes-affirm-universes-expansion-rate-puzzle-persists/ AND https://futurism.com/the-byte/adam-reiss-nobel-misunderstood-universe #cosmology #Indology #sanskrit #nasa #AdamReiss#ashortaday #shortvideo #subscribe #explore #viral --- Send in a voice message: https://podcasters.spotify.com/pod/show/profpankajjain/message

Dr. Manish Pandit is a physician who lives in the United Kingdom. He arrived in England in the mid 1990's and trained as a surgeon (FRCS General Surgery and FRCS ENT) before switching career streams to Nuclear Medicine and obtaining a Masters with a Merit from Kings College in the process. He is an alumnus of BJ Medical College in Pune. He has published on many research topics within the fields of medicine and is a senior tutor for medical students in England as well as regional director for training in his medical speciality. Dr Manish has had an active interest in Indian history and spirituality since he was 21 years old, which is also when he met his Guru, Nakhate Maharaj. However he considers that spirituality (and alignment with so called dharma) is mostly useless unless closely moving with humanity and compassion on the ground in real life. It is easy for those who have not been miserable in life and not been engaged in the service of others for decades to be dismissive of any other sentient being's troubles as mere “thought” or “nonsense”. Medicine provides him that impetus as nothing moves humans more than the sight of others suffering. He maintains an extensive personal library of books on Indology. He has studied the dating of the Mahabharata sufficiently enough to be considered as an expert on dating the Mahabharata using ancient Indian astronomy and is considered as a student of Dr Narahari Achar (a physics professor from Memphis who dated the Mahabharata to 3067 BCE). He is also a director, scriptwriter and cinematographer, who is known for making films on topics which very few within the broadcast and non-broadcast media like to touch. He has made several films including the acclaimed Krishna: History or Myth, Mumbai: Pani Mafia, SaiBaba: An Indian Jesus, Bharat ek Chetna and perhaps his best known film “The Ishrat Jahan Conspiracy (2014)”. His films can be divided into two principal categories, those which pertain to religion and those which pertain to politics. Apart from his feature length documentaries, he also makes short films which can be seen on saraswatifilms.org.

Many classic and well-known games originated in India, such as Chess, Ludo (fia med knuff) and Snakes & Ladders, and they spread all over the world. Playing card games, on the other hand, is another story...The guest in this episode is Jacob Schmidt-Madsen, Ph.D in Indology and game researcher, from the University of Copenhagen.T he moderator is Björn Lindgren, educator at the Museum of World Culture.Ljudproducent: Niklas Sjösvärd. Producenter: Jenny Högström Berntson och Rebecka Bukovinszky.Inside the Box produceras av Världskulturmuseet och Centrum för kritiska kulturarvsstudier (Göteborgs universitet) i samarbete med Folkuniversitetet. Hosted on Acast. See acast.com/privacy for more information.

In this episode, I speak with Dr. James Mallinson about his time living in India living with the sadhus, meeting his guru, and his pioneering research on the history of yoga.Dr. James Mallinson is  is a professor of Sanskrit at the University of Oxford. He was previously a Reader in Indology and Yoga Studies at SOAS University of London. His research focuses on the history and current traditional practice of yoga.He co-authored with Mark Singleton the  Haṭha Yoga Project, a five-year six-person research project on the history of Hatha Yoga.James spent many years living in India with the Sadhus and at the 2013 Kumbh Mela was awarded the title of Mahant. His ordination as a Mahant, is the first time a westerner had received this honor. It was documented in a BBC film entitled West Meets East.  Watch here: East Meets WestAgain, I want to thank listeners who support the podcast, we really couldn't do it without your support. Thanks for listening and I hope you enjoy the show.Support the show

The study of India took place in Europe and America in the nineteenth and early twentieth centuries under the term Orientalism, `the study of the East' which sets the East, the Orient, as opposed to the West, the Occident. Scholars in the discipline of Orientalism and in the fields that have replaced the directionally biased term with neutral ones, such as Indology and South Asian Studies in contemporary scholarship, have been accused of being outsiders who bear attitudes that subjugate Indian knowledge and culture to European knowledge and culture. Conversely, recent scholarship that purports to represent Indian knowledge from the inside has been accused of chauvinism and religious fundamentalism. The present investigation demonstrates that much recent scholarship that purports to be liberated from Orientalist attitudes, in fact, is guilty of insidious Orientalism that subjugates Indian knowledge to theoretical cultural anthropology by devaluing any investigation that is not set within that limited theoretical framework. Although cultural anthropologists engaged in subaltern studies claim to be rescuing India from Orientalism, they undermine Indian knowledge to a new extreme by drawing scholarship away from substantial issues to the theoretical framework of cultural anthropology. Those who purport to represent Indian knowledge from the inside are likewise unknowingly co-opted into this new Orientalism by allowing the themes of their research to be determined by the cultural anthropological framework. The recent dominant scholarship of arguing that certain scientific conclusions ought to be dismissed because the scientists who argued for them were orientalists on the one hand or were Hindu fundamentalists on the other all reveals itself, regardless of which way it claims to be socio-political banter devoid of any scientific value. Irrespective of the motives of the scholars, scientific conclusions should be established or dismissed on the grounds of fundamental research, incontrovertible data, and persuasive arguments, not based on accusations of purported bias. --- Send in a voice message: https://podcasters.spotify.com/pod/show/pankaj-jain/message

Dr Koenraad Elst (°Leuven, Belgium 1959) has a master's in Sinology, Indology and Philosophy and a doctorate in Oriental Studies with a dissertation on Hindu Nationalism. While intermittently employed in political journalism and as foreign policy adviser in the Belgian Senate, his scholarly research findings earned him both laurels and ostracism. His numerous publications concern Asian philosophies, language policy, democracy, Indo–European origins, Vedic history and the interface of religion and politics including the Ayodhya dispute.

Vinayaka Chaturthi is one of the most important festivals for Hindus and especially loved by children. In this podcast, we converse with Dr. Arathi V.B., Founder and Chairperson of Vibhu Academy. We cover a lot of topics, including the importance of the festival, how it is celebrated, what is the concept and meaning behind it.This podcast delves into the essence of Sanathana Dharma, the Agamas, Gowri-Ganesha habba as an amalgam of folk and agamic traditions, what is the difference between a vrata and an utsava, the history of sarvajanik Ganeshotsav celebrations and the way forward with respect to imparting knowledge of Hinduism and traditions to children.Dr. Arathi is a Samskrit scholar, an orator, writer, trainer and counsellor. Her contributions are well known in the fields of Academic research, Softskills Training, Mentoring, Samskrtam, Aesthetics, Indian classical arts & Indological subjects. She has more than 20 years of experience in all these domains and has handled hundreds of Softskills Training programmes and Courses on Samskrtam and Indology for Indian and foreign students. She is also a Lay counselor and a popular resource person with TV and Radio channels and print media. She has travelled within and outside the country as a Trainer and cultural ambassador.Please listen and share widely as a service to the Hindu community. Subscribe to us and follow us on the social media channel of your choice. Our handle everywhere is hinduparenting. Please reach out to us with your suggestions and let us help you in the important job of raising happy Hindu children.General Information:Subscribers are requested to look for The Hindu Parenting notification emails for new podcasts/posts in their email promotions/spam tab and personally move these into the main inbox. Thereafter all posts will be delivered to their main inbox. Thank you!For questions that you'd like us to address, please use the form below:Hindu Parenting QuestionsFor comments and suggestions, please use the comments tab or write to us at contact@hinduparenting.orgPlease note that questions will not be answered on email.Do subscribe to our substack and follow us on our social media handlesTwitter: hinduparentingInstagram: hinduparentingTelegram: t.me/hinduparentingFacebook: facebook.com/hinduparentingFacebook group: facebook.com/groups/hinduparentingKoo: hinduparentingThe opinions expressed by guests on The Hindu Parenting Podcast are their personal opinions and Hindu Parenting does not assume any responsibility or liability for the accuracy, completeness, suitability or validity of anything shared on our platform by them.Copyright belongs to Hindu Parenting. Get full access to Hindu Parenting at hinduparenting.substack.com/subscribe

Audio Courtesy Dr Prabha Atre Foundation, Pune Source link (Video YT): ‘Sushrut Vaidya ::: Hindi Film Music & India's Independence' (a-v musical presentation in Marathi) - YouTube ‘Sushrut Vaidya ::: Hindi Film Music & India's Independence' Presentation : renowned Indology scholar Sri. Sushrut Vaidya (a-v musical presentation in Marathi) DISCLAIMER : No intention of Copy-Right violation or Monetisation. Monetisation not opted for. The video is loaded to help reach people world wide. The video is of the programme which was held as a part of the series of programmes organised to celebrate 75 years of India's independence. 'हिंदी चित्रपटसंगीत व स्वातंत्र्य' सादरकर्ते: श्री. सुश्रुत वैद्य स्वातंत्र्याला ७५ वर्ष झाली. साधारणपणे याच काळात चित्रपटसंगीत हे आधुनिक भारताचं नवं लोकसंगीत बनलं. या स्वातंत्र्याच्या, केवळ राजकीयच नव्हे तर इतर विविध पैलूंच प्रतिबिंब (१९३१ ते १९७१ या हिंदी चित्रपट संगीताच्या सुवर्णयुग मानल्या जाणाऱ्या काळात) कसं दिसतं याचा दृक-श्राव्य माध्यमातून घेतलेला धांडोळा. Ocassion : celebrating India @75 series (75 years of Indian independence series) Organiser : Swaramayee Gurukul (run by Dr. Prabha Atre Foundation) Venue : Swarmayee Gurukul, Pune Date : Saturday – 22nd April 2023 @ 6-00 p.m. BECOME A PATRON :  Work on Listen with Irfan takes time, money and hard work to produce. As of now it is being done voluntarily with the family, friends and listeners who came forward for hand holding from its inception.  If you like the Podcasts, admire it, and benefit from its content, please consider awarding us an honorarium to make the future of this Podcast Channel robust and assured.⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠ यहाँ आपको मिलती हैं वो दुर्लभ आवाज़ें खुद बोलती, गाती और बहस करती। मनोहर श्याम जोशी, कमलेश्वर, कृष्णा सोबती, बी वी कारंत, शमशेर बहादुर सिंह, बलराज साहनी, अज्ञेय, रसूलन बाई, निर्मल वर्मा, मंगलेश डबराल, राजेंद्र यादव, चंद्रकांत देवताले, भवानी प्रसाद मिश्र, इस्मत चुग़ताई, सत्यदेव दुबे, त्रिलोचन, अमरीश पुरी, इब्राहीम अल्क़ाज़ी, मोहन उप्रेती, गोरख पांडेय, नैना देवी, वीरेन डंगवाल, मन्नू भंडारी, भीष्म साहनी, देवकी नंदन पांडे आदि के अलावा अनगिनत भारतीय और विदेशी समकालीन विचारक, कलाकार, लेखक, कवि और सांस्कृतिक लड़ाके। किताबों पर चर्चा के पॉडकास्ट, संगीत, फिल्म रिव्यू और स्ट्रीट रिकॉर्डिंग्स का एकमात्र पॉडकास्ट मंच।  Details to support this Podcast Channel i.e. Listen with Irfan :- Bank Name: State Bank Of India Name: SYED MOHD IRFAN Account No: 00000032188719331 Branch: State Bank of India, Sansadiya Saudh, New Delhi IFSC–SBIN0003702 UPI/Gpay ID irfan.rstv@oksbi PayPal ⁠⁠⁠⁠⁠⁠paypal.me/farah121116⁠⁠⁠⁠⁠⁠ (Use only if you are residing out of India) RazorPay etc ⁠⁠⁠⁠⁠⁠https://irfaniyat.stck.me/⁠⁠⁠⁠⁠ (Use this method only if you are residing out of India) Also available on Apple Podcasts ⁠https://podcasts.apple.com/us/podcast/listen-with-irfan/id1646237031 Cover Art: Irfan --- Send in a voice message: https://podcasters.spotify.com/pod/show/sm-irfan/message

This is a special podcast for Hindu parents sending children for college to USA - what to expect, what to avoid, what support networks do students have?In this episode, we talk to Vijaya Viswanathan, co-author of the latest bestseller Snakes in the Ganga, and co-founder of Agastya Gurukulam, an initiative for imparting Bharatiya education.We converse about general dangers like vaping, alcohol, parties & also Hindu-specific ones like pressure to disown your parents & heritage.Should you send children abroad for undergrad or masters programs? Should they take courses on India, Hinduism, South Asia, Indology?Are liberal arts courses worth it? Does choosing a STEM major insulate your child from social justice activism?What are the three important things parents can do to prepare their children before they go abroad?We discuss a wide range of issues from meals plans and food to mental health and..what's the real purpose of education?To be forewarned is to be forearmed. Subscribe to our podcasts for topics, viewpoints and insights that you won't find elsewhere...and then take an informed decision to do what's best for you and your child!General Information:Subscribers are requested to look for The Hindu Parenting notification emails for new podcasts/posts in their email promotions/spam tab and personally move these into the main inbox. Thereafter all posts will be delivered to their main inbox. Thank you!For questions that you'd like us to address, please use the form below:Hindu Parenting QuestionsFor comments and suggestions, please use the comments tab or write to us at contact@hinduparenting.orgPlease note that questions will not be answered on email.Do subscribe to our substack and follow us on our social media handlesTwitter: hinduparentingInstagram: hinduparentingTelegram: t.me/hinduparentingFacebook: facebook.com/hinduparentingFacebook group: facebook.com/groups/hinduparentingKoo: hinduparentingThe opinions expressed by guests on The Hindu Parenting Podcast are their personal opinions and Hindu Parenting does not assume any responsibility or liability for the accuracy, completeness, suitability or validity of anything shared on our platform by them.Copyright belongs to Hindu Parenting. Get full access to Hindu Parenting at hinduparenting.substack.com/subscribe

In this episode I am once again joined by Dr Julian Schott, Indologist & Tibetologist, trained at institutions such as the renowned Center for the Study of Manuscript Culture at the University of Hamburg. In the first section of the episode, Dr Schott discusses the idea that Buddhist Studies as an academic discipline is in decline, with meagre enrolment, falling standards, and the deemphasis on philology and mastery of the tradition's scriptural languages. Dr Schott also reflects on the skills and attitudes that make a good scholar. For the rest of the episode Dr Schott discusses his re-edition of ‘Indrabhūtis Jñānasiddhi: An In-depth Study of it's Indian Origins and Early Tradition within the Indo-Tibetan Mahāmudrā Teachings', details the philological process of reconstructing this important text and explains the pathway from the inception of the idea to obtaining funding to eventual publication. Dr Schott also remarks on the early tantric tradition in India, compares its character to later tantric forms such as the Yogini Tantras in both India and Tibet, and shares some surprising insights from Indrabhūti's text on attaining siddhi and enlightenment. … Video version: https://www.guruviking.com/podcast/ep214-tantric-philology-dr-julian-schott-2 
Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 01:29 - Dr Schott's recent appointment at University of Vienna 03:04 - Which universities have a high philological standard? 04:10 - Bringing classical philology into today's context 06:23 - The declining quality of Buddhist Studies 08:30 - Weakness in today's mindfulness research 09:46 - Causes of academic decline 13:41 - The flourishing of philology and Indology 17:32 - The economics of Sanskrit 101 20:48 - What function does today's university perform? 24:31 - Does it matter of Buddhist studies declines? 27:32 - The qualities of a good scholar 33:09 - Setting a good example 36:24 - The work of a philologist 37:22 - Choosing the Indrabhūti project and getting funding 43:25 - Why Indrabhūti and early Tantric Buddhism? 45:01 - Characteristics of the early Tantric traditions 48:02 - Early Tantra vs later Yogini Tantras 51:38 - Surprising aspects of Indrabhūti's Jñānasiddhi 01:01:01 - How to attain siddhi through tantra 01:04:20 - The process of Sanskrit translation and producing a critical edition 01:10:44- Profiling the mind of an ancient author 01:12:30 - Human nature and the presentation of truth 01:16:17 - Challenges in reconstructing the Jñānasiddhi 01:19:26 - Navigating the spiritual landscape, what can we rely upon? 01:22:43 - What has Steve learned from over 200 podcast episodes? 01:24:07 - Liberation of ignorance and knowing your place 01:28:10 - The final steps of a critical edition … Previous episode with Dr Julian Schott: - https://www.guruviking.com/podcast/ep197-scholar-practitioner-dr-julian-schott To find our more about Dr Julian Schott, visit: - https://www.aai.uni-hamburg.de/indtib/personen/schott.html For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

CJI Chandrachud पर सवल उठन पर डल Jail म Fadnavis Sambhaji Bhide True Indology | Sanjay Dixit

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. The Subtle Body: A Genealogy (Oxford UP, 2021) is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. How does the soul relate to the body? This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

In this episode we speak with Lubomír Ondračka about his research on conceptions of the body within yogic and tantric traditions. We first discuss his background in chemical engineering and studying Indology in the Czech Republic, and how his interest in alchemy led him to India and the study of the Nāth yogis. We discuss the various scholarly categories of the 'yogic body', 'tantric body', and the so-called 'subtle body' and weigh in on their usefulness, as well as their components such as the cakras, ādhāras, granthis, kuṇḍalaṇī, and more. We conclude the conversation with a  preview of Ondračka's upcoming online course, YS 124 | The Yogic Body. Speaker BioDr. Lubomír Ondračka is a publisher, independent researcher and external lecturer at the Department of Philosophy and Religious Studies, Charles University in Prague. He studied mathematical modeling, nuclear physics, religious studies and Indology. Although basically trained as a philologist (using material in Sanskrit and both medieval and modern Bengali and Hindi), his research is enriched by an anthropological perspective based on his long stays in India (a total of seven years between 1996–2019). His research interests include the history of yoga (especially haṭhayoga), tantrism, death and dying rituals in Indian religions, and the culture and religion of Bengal.His recent publications related to yoga include an encyclopedic survey of haṭhayoga, an analysis of a Middle Bengali text on tantric yoga entitled “The Garland of Bones”, a comprehensive annotated bibliography of haṭhayoga for the Oxford Bibliographies project, and a forthcoming overview of medieval yoga literature written for the Oxford Handbook of Hindu Literature. Also relevant to this course is his study “Transformation of the Body through the Mastery of the Elements in Tantric Sources”, soon to appear online first in the Oxford Handbook of Tantric Studies. LinksYS 124 | The Yogic Bodyhttps://cuni.academia.edu/LubomirOndracka

In this episode I am joined by Dr Julian Schott, Indologist & Tibetologist, trained at institutions such as the renowned Center for the Study of Manuscript Culture at the University of Hamburg. Julian recalls his early interest in philosophy and meditation, and recounts how he emerged from a period of self destruction and found meaning and purpose in academic studies. Julian describes how he fell in love with classical Indic and Tibetan languages, and details the rigorous academic atmosphere at the University of Hamburg, where he immersed in years of reading Sanskrit for many hours a day under masters of philology. Julian makes the case for the vital importance of primary language competency for scholars and religious practitioners alike, and offers his opinion on those who practice or teach religious traditions without an ability to read its writings in the original languages. Julian critiques the idea of Buddhist transmission as a useful lie without historical support which is employed to encourage behaviour in line with the religion's soteriological aims, and reflects on his own evolving journey as both a scholar and religious practitioner. … Video version: https://www.guruviking.com/podcast/ep197-scholar-practitioner-dr-julian-schott 
Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 01:13 - Julian's upbringing 02:27 - Origins of Julian's interest in Indology and Tibetology 03:11 - Investigating meditation traditions 04:13 - Spiritual not religious 05:08 - Early meditation experiences 06:44 - Julian's favourite meditation techniques 07:18 - Self destructive phase and turning life around 10:37 - The downward spiral 11:28 - Rock bottom 12:44 - The day is full of potential 13:14 - Immersion in the study of history, classical Western philosophy, law, and 14:58 - Falling in love with Indian and Tibetan language 17:04 - Redirecting from law to philology 17:47 - Discovering what real mastery takes 19:21 - Rigorous academic atmosphere at University of Hamburg 20:16 - Reading Sanskrit for 5-6 hours a day 23:46 - Self-teaching Classical Tibetan via Sanskrit 24:44 - How to bridge the intermediate gap in language learning 27:43 - The vital role of primary language knowledge in understanding a religion and culture 31:29 - The incredible level of previous generations of philologists and Indologists 32:29 - The diminishing role of primary language learning in the academy 34:51 - The limitations of not knowing the primary languages 37:17 - To meditators and religious teachers who don't know the languages 42:05 - Julian's own religious journey 43:39 - Scepticism vs naivety 44:37 - Liberated by the proliferating unknowns in practice and scholarship 46:54 - Friction with religious institutions 48:23 - Make your own Dharma 50:31 - Mistaken ideas about lineage and transmission in Buddhism 54:05 - The useful lie of Buddhist lineage 55:51 - Critically investigating Buddhist claims 57:42 - Challenging the esoteric claims of Tantric Buddhist transmission 01:00:56 - Surpassing the master and the Jedi dimension 01:05:53 - Julian probes Steve's opinion on doctrinal contradictions 01:07:23 - Lack of self confidence and making your own Dharma 01:10:42 - Contradictions of modern Buddhist practitioners 01:12:34 - Was Buddha a Buddhist? … To find our more about Dr Julian Schott, visit: - https://www.aai.uni-hamburg.de/indtib/personen/schott.html For more interviews, videos, and more visit: - https://www.guruviking.com Music ‘Deva Dasi' by Steve James

In the 2nd part of our Holi episode, we talk about the colours, issues, the images and the misconceptions with our guest Neha who is the founder of Shaktitva.org.General InformationSubscribers are requested to look for The Hindu Parenting notification emails for new podcasts/posts in their email promotions/spam tab and personally move these into the main inbox. Thereafter all posts will be delivered to their main inbox. Thank you!For questions that you'd like us to address, please use the form below:Hindu Parenting QuestionsFor comments and suggestions, please use the comments tab or write to us at contact@hinduparenting.orgPlease note that questions will not be answered on email.Do subscribe to our substack and follow us on our social media handlesTwitter: hinduparentingInstagram: hinduparentingTelegram: t.me/hinduparentingFacebook: facebook.com/groups/hinduparentingTranscriptRekha: Namaste! Welcome to the Hindu Parenting Podcast, Part 2 of the Holi Episode. Please join us as we continue the fascinating discussion about the Festival of Holi with some more stories from Neha ji, founder of Shaktitva and a Devi Upasaka.Neha: So, just to complete the story, eventually when all of these attempts to, you know, to kill Prahlad fail, and Hiranyakashipu decides to take the matters into his own hands and he finds this unarmed child. In a fit of rage, he tries to strike a sword with. So, he, you know, the child ducks and the sword hits a pillar. And from that pillar, Narsimha Avatar appears. And now Narsimha Avatar is the half-man, half-animal. So, it's not either, the boon was either animal or man. But this avatar is half-man, half-animal. And this is the most, you know, interesting element of the story.So, this Narsimha Avatar, Sri Vishnu takes him to the, at the, what we call dehleez , like the corner of the house. Yeah, the threshold of the house, exactly. He stands on the threshold of the house, takes this demon, puts him on his thigh, so that he's not on the ground or on the sky. He's on Sri Vishnu's thigh. And then he claws his heart out with his claws. So, it's not a known weapon. Yeah. And he does this at exactly a dusk when it is neither morning, day or night. Shalini: Sandhyakaal!Neha: Yeah, sandhyakaal, like the mixing when it's neither day nor night. So, he finds that exact combination that will defeat that very ingenious boon. And that's how, you know, Hiranyakashipu is defeated. Finally, Prahlad gets to witness his Ishta in the raw form, and he is blessed. And then Prahlad takes over the throne and continues the lineage of Sage Kashyap going forward. So, that Holika moment. Shalini: You said the story so beautifully.Neha: Awww! Thank you!Rekha: Nehaji, I love the part where the puzzle gets solved. I can see how kids can get absolutely fascinated by this, you know, if parents can just tell their kids, you give this puzzle; even if your kid doesn't know the story but tries to solve this puzzle.“Neither during the day nor night”. I mean, it's just too beautiful.Neha: It's ingenious. Yeah, absolutely. And see, the moral of the story is right, like you can, first of all, like I always wonder these people, they put hundreds of years of sadhana or many lifetimes of sadhana to get a boon from their Ishta, right? Like imagine, you're sitting in extreme penance, like Ravana's penance and then Hiranyakashipu's penance is not ordinary. This is like almost hundreds of years of extreme penance, even thousands of years by some accounts. They sit and you ask for such a stupid thing. I mean, your Ishta is standing in front of you deviate and you ask that you should not be killed. Why is that? I think that shows the nature of who we call demon is not by birth or lineage, you know, these are Kashyap rishi's sons, like these are the most exalted lineage you can find in all of Bharat Varsha. And that is evident because they have the capability to do this penance for eons. This is not ordinary feat in itself and the lineage is definitely blessed. So it's not by birth or by previous or whatever is the other ways of people understanding it. It's not about descent, it's not about race, it's not about caste, it's not about all of these things. It's about what you do with your abilities, right? What are your desires? Shalini:Yeah, absolutely. That is true.Neha: Yeah, as a Devi upasaka, when Ma comes to me and I ask something so stupid, I think like, you know, I should be banned from sadhana… do that if somebody does things like this. But you know, devatas are when they're happy, they're happy, they will give you what they want as long as it's within - as long as it doesn't defy the laws of nature. And so you can find several stories where Brahma is giving boons or Ma is giving boons or you know, Shiva is giving boons and these, depending on who is getting the boons, people do different things.Rekha: I'd like to bring up one point here. You live in the US. And I know that about three years ago, just pre-COVID, there was this thing in US universities about Holi against Hindutva, where Holika was painted as a Dalit woman. And you know, many people tried to spread this rumor in colleges that there's something very bad going on when Holika is burnt because she is an oppressed woman and she's a Dalit. And so I know that a lot of Indian children got swayed by this. I'd like you to weigh in on this because..Neha: yeah, absolutely. So actually, with the exact incident you're talking about, led me to write a two-part article on Holi on Shaktitva blog. The part where I explain what Holi is and the many colors of Holi is one article. And then there is a second article called “Let the Subaltern Speak”, in which I kind of explore exactly this point. So first of all, like logically speaking, you know, a lot of these claims are absurd to the point of ignorance. Like they, they rely on the fact that a lot of people don't know about these stories and the legends or all the meanings behind what we do as a culture. And that's part of colonialism, you know, just detaching us from our roots is definitely part of the colonial projects.So that now that, you know, the urban audience has already detached very few know the story of Holika or why we do this, you can twist the argument in your favor.So there are two main articles that led to this Equality Labs protest that were challenged by it. So basically this Equality Labs organization cited two main articles in their write up for Holi against Hindutva. One of them was from Pradnya Waghule, which said ‘Reading caste in Holi- the burning of Holika, a Bahujan woman'. And the second one is the Equality Labs, its own article, ‘why do we say no to Holi' In both of them, you know, I am not going to critique the whole blog, because it's ridiculous. But you can see a very clear indication that this is nothing but Hinduphobia. So Waghule herself says that she's only only ever lived in cities all her life. Right. So the what I'm trying the reason I'm trying to highlight that is because she has no in-first person knowledge of these traditions. Right. Whereas, you know, most of our families are just two generations ago, we were living in villages. So that's number one. Now this reading of Bahujan woman of Holika - Holika's existence comes from this story that I told you about. She is Hiranyakashipu's sister. Hiranya Kashyapu and Hiranyaksha are very clearly Kashyap Rishi's sons. So Kashyap Rishi is like, you know, one of the Saptarishis. So obviously he's the ultra ultra Brahmin, not even ordinary normal Shukla chukla or, you know, Pandya Brahmin is the ultra Brahmin, like he has an entire Gotra named after him.And he these are the first one, not first one, but he is like, yeah, these two are sons from Kashyap Rishi. So by caste, essentially, because it's a paternalistic tradition, it happens, they have become Brahmin. And so Holika is a sister. So that means she's a Brahmin woman, you know, by legend, which is where she's mentioned. Now, what the reality is, these people when they're mentioning these instances of Holika being worshipped in tribal areas, they are confusing Holika and Holi Mata. Now, Holi Mata is indeed worshipped in many parts of the country in many, many tribal traditions, including my hometown. Now, Holi Mata has nothing to do with Holika.What happens is many of us, many of our tribes are traditionally like the Kula Devi is a Devi, right? The Kula devatha is a Devi. And so usually anything auspicious, Devi has to be worshipped. So when you do that, and usually what the tradition goes that in specific instances, for example, if you're doing the Gauri Pooja, a specific form of Ma is being worshipped, that's why it's called Gauri Pooja. So in the same way, during Holi Mata, a specific form of Ma is being worshipped and a specific type of worship is being done, that ritual only happens around Holi. And that includes your offering, the same colors are offered, new clothes are offered, when the dahan is done, that bonfire is done, a part of that bonfire, ashes are brought to the Mata and so on. So like in the Prasad, this Naivedyam is first created. So that's why we make gujiya after the dahan, and then gujiya is first offered to the god. So if we were in the villages, we would offer it to the Kula Devi. And then eventually it will be distributed. So for that particular purpose, a Murti or a makeshift clay idol is created. And all of the village will gather around and offer the blessings over there, like they'll put the offerings in that on the clay idol.So that is that clay idol is called Holi Mata. So now confusing Holimata with Holika is silly because the same people also do the bonfire. So why would they do the bonfire if they were worshipping Holika later? Then why would you celebrate her death? Just two minutes before! They are not related. Now in other parts of India, you can actually see that Holimata, that makeshift idol, is also taken on a Yatra like Ganesh Chaturthi. So they also, the Visarjan happens and so on, like the same process, which is typical for us, like whenever we have a makeshift idol like in Ganesh Chaturthi or in Durga Puja, once the process is completed, it is done - Visarjan into some form of water body. So that also happens. So those processions will chant Holi Mata Ki Jai or something like that. And that's what these urbanites who actually want to speak for the subaltern without getting to know them, without getting to live their lives or understanding their tradition and faith systems, this is how they confuse people. So in this imagination, because she is the goddess of the tribal people, she becomes a tribal deity because they've already confused it and they're not familiar with these ideas of how Holi Mata is constructed, like on a makeshift thing and all of those nuances are not known. And so they will do this confusion and then they will suddenly Holika, the daughter of Kashyap rishi becomes the Dalit woman all of a sudden. And now nobody from the Bahujan parts of India is coming to read this English language article meant to be circulated in USA to correct it, right? Nobody's going to do that. And so and the rest of you are saying we hardly know anything about why things are happening. So we are not also correcting it. So that's how you get to circulate these, you know, false narratives. And it was actually very offensive, because targeting Holi like that. And here is the thing, you know, if you are, let's say, even if I were to imagine this concept of Brahminical Hinduism versus non-Brahminical, Brahminical tribal Hinduism, Holi is the least Brahminical of all, you know, celebrations of Hindus. Like, you know, if you see the typical hallmarks of what is what, how these people define Brahminism is - at least a Brahmin needs to be present, no? Usually all some festivals you require a priest to come and do some puja, but Holi requires the presence of no priest. Right. As I mentioned, in fact, it's a challenging of social norms and mores.Then the tradition inquires, like it requires no particular, like you usually offer it to your own gods, your own deities and a Kula Devi. But it does not require any elaborate temple visit or anything like that. Right. So how, why would, you know, if this were to be confused, check, if we were to put it in these two arbitrary criteria of Brahminical versus non-Brahminical, this is very fundamentally indigenous tribal and adivasi in origins. Right. So, so the entire basis of attacking an indigenous authentic tribal festival, which is like, in fact, one of the biggest festival for many tribes in India as a, you know, fascist thing and trying to disparage it this way and especially targeting American universities is insidious to say the least.Now, are we saying that Vedic traditions are not uninhibited? They are not, you know, connected to Mata or they are not connected to Kula Devi? No, it's a beautiful spectrum. Right.How, what happens now in a traditional, let's say, let's find a simple example in a traditional homa. Right. If you're doing Rudrabhishekam in your home and you are the Yajman and pundits have come and they're conducting it for you. What happens? Right. The starting is you'll do the cleaning of your hands. You'll remember Sri Vishnu for that. Right. Then you will start by remembering your Guru, your ancestors, your Kula Devi and Sri Ganesha. Right. Not, I messed up the order, but basically this is the, like, start with Sri Ganesha, then your Kula Devi, then your ancestors, your Guru. This is the beginning of every homa, every puja, everywhere.Right. Now, if you had, if you were in living in a place where you had access to your Kula Devi's murti, maybe you put it in your temple or maybe you are living in a place where your Kula Devi temple is nearby and that's where you're conducting it. When you are remembering them, it will involve an offering to them immediately. And this will be guided to you by the priest himself. Right. So he's not, there is no distinction between vedic gods and these gods, right.It's a beautiful spectrum. One cannot exist without the other. So the, now, whether you're reading it from the Shastras or the Puranas or you're telling folk stories, it does not matter. Right. That's just the ritual or how should I say levels of ritualism. If you were to do it at your home by yourself, you probably don't know all the Sanskrit verses. So you do it in your mind. Right. You remember the deity and you have, maybe you have a mantra or maybe you don't have a mantra. Maybe you have a Chalisa. For example, in North India, we have these avadhi verses, which serve as the mantras. So Chalisa is our collection of 40 verses or you have sometimes, you know, these, these arathis, for example, these songs that we have constructed for the singing the legends of our gods, Om Jai Jagdish hare being the most prominent one. So we have all of these different levels and ways of worship. Now, some people do it in a very elaborate way where sometimes you need a priest because it's actually too elaborate and it's not possible for some unless somebody is trained in that ritual for tens of years, which is what often priests do. It's hard for a normal householder to start doing it without training. And also it's not recommended to do it without training either. So depending on the level you're doing, for example, in Shivaratri that just passed, most people will do it in their homes. Right. If they have a lingam at home, they will do a simple Abhishekam at home. If they have, if they're going to a temple, then they'll, you know, put money for a Rudrabhishekam for the temple priests to conduct it. Or sometimes people will arrange for a priest to come and do a homa at their home. It's different levels of the same festival. All of them are valid. All of them are common.Rekha: So Neha Ji, you brought up this very, very important point of two traditions coexisting harmoniously. The universal story, the Pauranic story of Holika dahan, the Hiranyakashipu story, and also the Holi Mata Kuladevi local traditions, which are typically known as the Desi and the Margi traditions within Sanatana Dharma. So the interesting thing is that there is really no conflict. And this thing happens over and over again in our tradition, right, with the festivals, with customs, dance, music, and so many things. And I'd like to say here that I think this is not a bug, but a feature of Sanatana Dharma. Any thoughts on this?Neha: Thank you for that software engineering reference. And you're absolutely right. No, so exactly right. So I think, you know, sometimes I find myself browsing through an article that some colonial, you know, neo-colonial Indologist wrote, and they seem so confused, right? If you read the research papers that get published in Indology journals, they are just, you know, it's like it's impossible for them to parse the continuity of this tradition. So sometimes they will be looking at, you know, let's say they'll go to a rural Kuladevi Mandir, right? And they'll see, let's take for an extreme example, let's say they'll see a Bali ritual, right? And then a few, even in Tamil Nadu, let's just take the example of Tamil Nadu. If you go to the rural villages, there are still like some Kuladevi Kuladevata temples where Bali happens, you know, now with the colonial government banning it and then our modern government continuing colonial traditions, you know, officially it's banned, but still happens. Then you cross- Shalini: I think there is a temple in Kerala also, no? The Muthappan temple. Neha: Not just one, not just one temple. Shalini: Yeah, many, many temples.Neha: A lot of places where you have to secretly do this because, you know, our own government has turned against our traditions or, you know, some places where it's relatively open, but it happens. And then you cross a few kilometers and you come to the heart of, you know, say Chennai and you go to a Vaishnava temple or a Shaiva temple, like, you know, Iyengar temple or an Iyer temple and you're suddenly like, this is like very organized, you know, we have a lot of learned gurus who have given like volumes and volumes of very detailed documentary, like documented evidence of everything that they found. And, you know, somehow for these people who come from the West, it looks like these two traditions cannot coexist each other with each other. And the reason they think that is because they're bound with this Christian mentality, where paganism, which was a pre-Christian tradition of their lands, was considered or labeled as backward and, you know, not civilized by the Christians who came to dominate the space later on. So they see, you know, nature worship as uncouth, uncivilized or, you know, the thing that uneducated people do. And this has also been indoctrinated to us in our education, right? Because our education is also colonial. So every time like you have, I'm sure you have read somewhere that, you know, even in our own books that the people, ancient people worshiped Sun because they did not understand its power, right? And so the idea is that the only reason you worship something is because you don't understand it. And so it becomes a myth. And so therefore science becomes a way to dispelling that myth. And, you know, Christianity brought us to the light. And so the old gods lost the power. This is all very, very standard European Christian commentary. This is how they understand their own past. And their present, which is Christian and then eventually post-Christian. So now they use that same..Shalini: So they project that on our system.Neha: Exactly, exactly. So they project that on our system. Because for them, when they look at, say, Kanchi matham, right, it looks very organized. It looks a little bit centralized. The priests over there are learned. They talk in, you know, high philosophy. And so on, and they can, you know, hold themselves up to any debate. They are, you know, they're experts in science, math, whatever you want them to be. And so this is like, you know, high philosophy is revered, revered as, exalted culture, more civil. And so they see reflections of their Orthodox church in this. And then they look, few villages down, they look at the common villager, who is, you know, just showing pure Bhakti to the Devi. He is also following Tantra. Here is the thing, right, even these temples, the Kula Devi temples are also established as per Agama Tantra. So these, these are still very much rituals that have been told to us, passed down generations of generations through sadhakas, through practical, practical knowledge, right? But because in, in these, to these external observers, it does not appear connected, you know, because unless you are completely disconnected and you're doing some high-falutin philosophy, you're not like, you know, learned enough. So you have to talk in abstract. Suddenly, when you translate that to actual rituals, it becomes old and childish and, and, you know, superstitious and what not. So this dichotomy from their own society, they project on ours. And that's exactly what happens when they look at these traditions.So when they look at the grama traditions, and here is the thing, Dharma clearly says there are many, many acharams, right? There is Vedachar and there is Lokachar, right? And there is not, it is not like a hierarchy. It is not like Vedachar is better than Lokachar. Both are absolutely important. And it is the context that defines which, you know, acharam has to be used and in which circumstance. And so this is, you know, these, all of these interconnectedness is only understood, a lot of this, like even you and I, a lot of us understand this implicitly because we've grown up in this tradition. And, you know, one basic requirement of Indology is that if you've grown up in the tradition, then you're not qualified to speak on it. Because that's the, again, the colonial lens, right? Like, if you're a brown person, you can't possibly be objective in to look at your tradition correctly. Of course, white people can look at white, white culture correctly, but brown people, you know, we have some racial defect. And that's why we can never be objective about our culture unless we prove it to them by proving our atheism first.So all of this, you know, this is a very clever structure created so that their lens remains dominant. So even when a brown person enters these, you know, these academic institutions, you have to prove that your way of thinking has been whitened enough. And that is why they are completely unable to understand these traditions and the beauty of this, this continuity of this tradition, right? Like tantra, whether it's Agama Tantra or Dakshinacharya Tantra or whatever kind of Tantra is learned knowledge. It's practical learned knowledge, like some, you know, great upasaka did years and years and decades of sadhana, found like a point where equally in fact, it is said that there are many Tantric upasakas who have reached a stage where they can access their past lives upasana also. So all of the things that they learned in their past lives, they can collect, remember all of those memories, right? And then they have a bigger picture. And then they try to bring that bigger picture and they try to give you the rules of how to do that for yourself, right? Like they can't just disseminate the secret, you won't understand. So you have to kind of just, they can only show you a path that doing these things in this particular order through this method will lead you somewhere where you can see the truth for yourself.That's Tantra, right? So that's the marg, that's the path that has been given to you. Now it may or may not, Tantra basically distills all of this down to a process. Whereas the Vedanta and other Darshanas, they are more focused on the philosophical end goal. So there is a little bit more philosophy associated with these other paths and less with Tantra, but that does not make these local understanding that we have learned over and built up over generations and generations less valuable, right? And that is exactly how every Indigenous culture has it, right? There is a reason why North American Indigenous people and even Africans, they had so much importance to the elders, right? To the ancient ones, the wisdom of the elders.Why was it valued? It wasn't just a quality of age, that wisdom followed from generation to generation. It was imparted by the ancestors to their future generations when the people felt ready.Rekha: Now this dichotomy, maybe you can analyze the visuals of Holi using this dichotomy too, right? Because Holi being so colorful and so visually appealing, I do know that a lot of photographers converge on Vrindavan just to take photographs of this spectacle and then publish it across the world. But I think a lot of this dichotomy comes into play there also and it has been commercialized quite a bit is what I hear. Neha: Oh absolutely. So you know, the dominant image in the mind of the West is when you are civilized, when you are wise, you are not, you behave a certain way, right? Like, you know, how British were, you were all stuck up and then you know, you behave like you have to act proper and whatever. And so if you're not doing that, right? If you're literally just having fun, that's lack of civilization, right? Lack of civility. And we've learned that even in our minds, we have at some point integrated that.So if somebody is behaving like they're just very, you know, acting very demure and very, you know, quiet and not letting their emotions out, all of that is a mark of manners or civility. And every time you let your hair down and like if you're angry, you're yelling, if you're, you know, happy, you're laughing boldly, all of that is, is, you know, lack of, you know, decorum. So we've learned those behaviors. Rekha: Nehaji, we often see pictures from Mathura and Vrindavan for Holi. Yeah. So is this like the center where it all started and what kind of celebrations are usually done in these places? Neha: Oh, actually, I mean, I don't know if it started there, but it's definitely a very important focal point of the Holi traditions in North India. And the part of the reason is because all of when you, when you listen to Shri Krishna's Rasleela stories, Holi actually plays a very interesting part there. In fact, it comes, the reference comes from his Balakanda to the time he is doing the Rasleela. Yeah. So in fact, because Krishna's birthplace and place where he grew up, are so central to the areas around Mathura, so Mathura, Vrindavan and NandGaon and all of these, they are very, you know, they celebrate the Krishna connection also during those Holi celebrations. So, in fact, when Vrindavan Holi is so very, very famous, in fact, if you just Google it as a most, you know, the most of the Westerners are fascinated by this particular Holi celebration. And I even know of people who try to visit Mathura specifically just to witness the Holi. And so it's actually fairly elaborate. And one of the, this is actually worth mentioning, Vrindavan's Holi lasts for seven days. And just the color playing part. So like the playing part lasts seven days. Everywhere else, we have one day of Holika Dahan, which is the bonfire ritual, and the next day is the playing colors part. But Vrindavan, the thing goes on for a week. And the first Holi in that day is called Laatmaar Holi, right, and translates to being beaten by a stick Holi. And there is, there is actually a legend behind it. So what happened is, it's part of Rasleela stories of Sri Krishna. So Sri Krishna, who hailed it from Nandgaon, he was visiting Radha in Barsana, which is where she used to live. So he was visiting her. Radha and her friends in Barsana on Holi. And he teased Radha and the other gopis so much, right, that they got really annoyed and they started hitting him, him and his friends with a stick and they chased him out of the city. So it's part of the whole like the Rasleela, the play, and he used to be like a notorious prankster, right. So you would run away with the clothes and whatnot. So he was here teasing them and playing pranks on them a lot. And so they got very annoyed. And so they chased him out of the city. So in sync with that legend, now men from Nandgaon will visit Barsana every year, you know, being acting like their Krishna story. And then the Barsana women will basically beat them up with lathis.Shalini: It happens to this day? It happens to this day?Neha: Exactly. So in fact, now this tradition has spread outside Barsana also, in many places they do this. But that is the, that is the role play that's happening, right. So they are Krishna's friends, the men act like Krishna's friends visiting the gopis and the women act like the women of Barsana act like they are the gopis. And so they basically, you know, reenact that scene. And this especially happens outside the Radharani temple in Barsana, like that's the specific part. And this is one of the most famous temples dedicated to Radha Ma in India. And then obviously you sing and dance and you know, we are very happy people. We drink thandai and all sorts of sweets are eaten and nuts and all of that fun stuff happens. But then one of the other days is Phoolon wali Holi where you play with flowers. Then there is another day where the people play with mud. It's not pleasant but it happens. And then the actual colors Holi. And in fact, Shalini: That makes it for three more. Three, four, one is flowers, one is the mud. Neha: Yeah. And one is colors four and I think the three more. Yeah, I don't remember exactly.Shalini: But these are very interesting, very interesting. Rekha: But but at the same time, there is a lot of shock value or, you know, some kind of an intrinsic value in all these visuals, right? You do see international media using a lot of the Holi and then, you know, coming to something like the widows of Vrindavan. You see that every year the media puts these very nice colorful pictures which I believe are actually sold by the international media. INeha: In fact, it's big, it's big money. Like a right picture can the copyrights can be translated throughout the world and it can actually make like quite a decent sum. So photographers from around the world gather around and then the, you know, they will just take captionless photos. And then the caption is added by the whoever is looking at the picture. So actually, you brought the brought up widows of Vrindavan. I actually have a Twitter thread where I analyze this! Ever since I joined Twitter. This was 2009. I've been noticing these headlines, right? “Widows of Vrindavan break taboo, break tradition and celebrate Holi!”. Now I actually did an analysis. I just take this phrase “widows of Vrindavan play Holi” and I append a year to it, right? And you can see these stories coming back from all the way up to 2012. So it's been 10 years and every year apparently, those widows break tradition and celebrate Holi and, you know, they break taboo and celebrate Holi. Every year they will announce it as if it's a new thing. So that just makes you question, was that ever a taboo in the first place or is just a myth that media has created that they just like to break because it's a catchy headline? Well, so this is absolutely like it makes a lot of money and from you can find those articles from, you know, they get sent through those news agencies like ANI and then they republished internationally. It's big money. Some of those photos can actually fetch you a very pretty penny, especially like there's so many aerial shots of those of Vrindavan Holi too these days, a lot of them like so. In fact, if you go to during Holi time, if you go to Vrindavan, you'll see a flock of international photographers over there just trying to get those pictures. Rekha: No concerns of privacy? I mean, I'm just wondering for the western world is so big on privacy, but is there no compunction in you know, preying on somebody's personal space. Neha: I very much doubt that they get these contracts like the privacy waiver signed. Exactly.Rekha: You know, let's talk a little bit about the colors. So these colors, there are some typical colors that are used predominantly. I see most of the people using a kind of a magenta color. Neha: So yes, so that pink is very common. The most common probably is pink. And then yellow is very common. Then nowadays, so almost every color on the spectrum, you can find you can find like light blue, powder blues. And even these days, pastels have come into fad. Also organic colors are appearing nowadays. This is interesting.Rekha: This is an interesting variation. So initially, I think we didn't need an organic color because because obviously all color was organic. Flowers and herbs is what I hear. And that specific bright colors that were made from the powder of certain dried flowers. Is that right?Neha: Yes, exactly. So the yellow was actually a mix of turmeric and marigold. And I don't remember the pink came also from a flower. But these days, so they could become a much brighter pink, at least that's what my nani used to say. But yeah, the definitely some colors are more predominant. Although nowadays, again, most of it is made being manufactured in factories. So you get pretty much every color there is. Shalini: Yeah, there's so much of talk about these being chemical colors and not very good for the skin and all. How much truth is there in that?Neha: growing up, I did have at least some like at least for a couple of years, there definitely was some sort of adulterated color coming into the market that was harsh on the skin. But these days, people are like too aware and especially depending on, but here is the thing, you can't control what color gets put on you. You can buy good colors. But then if somebody else buys whatever colors, then you're at the mercy of that person. But again, I think like cheaper colors as usual, you'll find some adulteration there. But mostly nowadays, there are big companies, just like the fireworks for Diwali, there are big companies dedicated to doing this. So if you buy like those brands or if you make at home, sometimes I've seen people starting to make themselves by grinding flowers. So those options are also there. But you find like very easy to find safe colors, to be honest.Shalini: Okay, so now you play with these colors, what do you do to take them off?Neha: That is this mystery thing called Ubtan. Yeah, I'm glad that you asked about removing the colors. So that's a whole entire exercise in itself. So basically, we make this very gooey paste made of all organic elements found at home. So you take either besan, which is ground chickpea flour, or you take wheat flour, your regular aata, and you mix haldi in it. And you put like turmeric, and you put oil, and you put water. Now, it should be a little bit more on the watery side, because you want it to be sticky. But the oil is there so that it removes well also, like when it comes up, all of it should come off. But if you have less oil, then it won't stick long enough. So the point is that you stick, and it's also used during the wedding ceremonies, by the way, after Haldi. So when you do the Haldi ceremony, it's actually Haldi and oil ceremony. So one round is done with Haldi, one round is done with oil, and then Ubtan is applied. And so the Haldi is, etc., is taken off by the Ubtan. And the idea is that obviously, it's very good for your skin, because putting turmeric is very, very nourishing for the skin. But also that consistency of the Ubtan, it brings out all the impurities of the skin. So in this case, that being colors. So colors come off very nicely with Ubtan, for the most part, unless you're, I'm talking about those my naughty cousins who actually pour that nasty chemical thing on my head, those ones don't come out easily. But the powder ones come off very easily, like with Ubtan, you know, between Ubtan and shower are fully covered, like you won't even, people won't even realize that you played Holi. Shalini: Okay, so I was just going to ask about that, you know, does it go in one day or it takes a few days to get rid of these colors? Again, powder? I can work with remnants of the color, you know, at the next day, it's not all good. Rekha: I call it a post-Holi glow, you know, you can always pick that on people. Neha: 100% there is a post-Holi glow, because you're so tired and you're so happy and you're so well fed by the end of this all, that you know, there's a post-Holi glow. But, but jokes aside, honestly, if you're playing only with powder or even with like, you know, diluted colors mixed in water, all of it comes out in one day for the most part. Unless you've been pranked with the thing on your head, then it will take a while. But I actually remember one of my best friends in school, she had like, you know, normal brown hair, but it's a slightly lighter color than the complete black hair that we usually have. So her hair was slightly brownish. And one time she came back after playing Holi and I kid you not, when she stood in the sunlight, her hair looked pink. This when we were not allowed to color our hair, because we were young children back then. So I think you got like a free hair color when there's not a lot of costs involved. But just things like that happen. Again, it completely depends on like the kind of Holi you play and you know, the type of people that, you know, come to your place to play with you. But for the most part, like, powder color 100% comes off with Ubtan. And it's also very good for your skin. So any kind of this harsh chemical or whatever, right? Like if you do the Ubtan treatment afterwards, it also kind of takes care of that. Like, and as I said early on, you have to be careful and put oil before you go out. And that way it will stain on your skin less if you have oil on your skin. Yeah, so for the most part, it comes out. Rekha: This is insider information.Neha: Absolutely. Shalini: So what a rollicking time we've had, you know, but I think now, I think you should speak about your foundation, Nehaji. What prompted you to start the foundation? What do you do? What are your projects, please? Neha: Yeah, absolutely. You know, that's a Shaktitva Foundation is a labor of love. It started around 2018, had to slow it down a couple for the last couple of years because of COVID and, you know, bereavement and family. But essentially, the original idea behind it, it's a decolonial, indigenous, feminist organization. And what I mean by that and this decoloniality and indigeneity approach from a Hindu perspective. So what essentially that means is this actually started around the same time when Shalini Ji you and I met for the first time. This was like the aftermath of Sabarimala. And, you know, we, I'm sure like all three of us were part of it in some way or the other. But one thing that became very obvious in the aftermath or during the Sabarimala protest for all of us Hindu women was that somehow our voice was being erased, right? This entire war was being fought in our name, right? Suddenly it was a Hindus versus women, you know, and the Hindu women were the least heard of all people. If you remember, like we were not allowed on TV debate, we were not, our opinions were considered, you know, fringe by some exactly some miracle, like, you know, majority of women were suddenly fringe. Anybody who basically did not agree with the five feminists of Delhi was fringe, right? So that that erasure is what led to the frustration that eventually led to the inspiration from my calling this Shaktitva Foundation. So the idea was that, you know, our voices need to have a place and not just the voice of a Hindu woman in India, but also this, the immigrant Hindu woman in growing up in America, right, or living in America. And the same thing that you know, because what happens is if we don't speak up, somebody else takes the mic and starts speaking for us, right? Whether we are the subaltern and whether we are an unrepresented group, if people don't speak up for their own groups, their names are misused and, you know, activists kind of take up that mantle of speaking on behalf of us, even if that is not the majority opinion, or even they forget the majority opinion, even if it is not even a minority opinion, then this will happen. And so we wanted to kind of set up a space where we can bring forth the lived experiences of a Hindu woman from the point of view of what we just did, right? Like we were talking about Holi from the lived experience of a person who has participated in it. And not just that, it's not just isolated to my personal experience, but also I try to kind of dive into the, when we do the research. If you see, a lot of people actually write for us, the articles and the work that we do focuses on bringing forth the original, authentic, indigenous meaning behind the things. And the reason is India and by extension, the South Asian activism circles is full of people who almost are kind of like the people who have been left behind by the colonialists, right? It's almost that they wanted to be taken with them, you know, ‘why did you leave us behind' sort of frustration that you see in these activists. And so they look at every time they sort of create this, you know, unnecessary rift in the society, it's because they're looking at things from a colonial lens, whether it is they're getting angry at Sabarimala tradition or it's not a concern for women that led to the creation of that controversy, right? It was that, you know, it is a colonial view. We must so that the colonial white man saviourism has appointed these brown saviours. And so they're now going to save Hinduism from Hindus, essentially. That's what's happening. So they're taking up for that, that colonial mantle of reform, and they're imposing all of these ideas on us in order to get some name and fame and they become those these heroes of who saved the women from oppressive Hinduism and so on. So whether it's the Sabarimala question, whether it is the Jallikattu again, no concern for actual animals or anything like that, whether it's the elephant controversy or whether it's in North India, the Kavadia controversy. Now they'll say these are rowdy men. Kavadiya men in Kavadia is the same when they become rowdy. 10 minutes later when farm laws happened, the same men who were actually doing Kavadia minutes before these are the oppressed category of farmers.So there is no rhyme or reason to it. So exactly that the point was that, you know, we wanted to create a space where Hindu women could find their voice and essentially take up that narrative and clear it up from their side. So we do a whole host of things. There's one is very important aspect is research driven articles like this one on Holi. I've done another one on Rakshabandhan and there's many more that are coming, not just on festivals, we also do on general issues and so on. And there is the other aspect of on-the-ground activism where we sort of try to help groups. So for example, we did a workshop with Bhutanese Hindu refugees who are living in America, especially the kids. And we did a workshop there about Dharma and specifically with the girls, about menstruation because menstruation is - like the menstrual restrictions are very strictly followed in Nepali and Bhutanese communities. And that becomes a very important propaganda point for missionaries to try to convert these kids. So we wanted to present the honest truth of why these rituals exist, like why are these menstrual restrictions are at all present in the culture and what are the significance, not prescribing them or, you know, or denying them, just presenting the truth of it. After that, it's up to you. Like as is always the case in Dharma. And similarly, we also did a project for to focus on the domestic violence survivors, Indian origin domestic violence survivors in America.That so we're trying to sort of create a space where we can dispel the fake issues and focus on the real issues and essentially, you know, move forward with that mindset.Shalini: So is this an initiative only driven only by you or is are you a team of a few people?Neha: No, we are a team of we're a team of a few people. We have few directors and after that, there is an advisory board. So the details can be found that also volunteers that work at different levels. Some of them are, for example, interested in conducting those workshops that I spoke about in their areas for a specific group. So we sort of arm them with the content and we help them and train those volunteers for those spaces. There's also like several other projects that are in the works just COVID kind of, you know, through a wrench and all of them. But but we're trying to sort of bring it up again. Hopefully this year, you should see a lot more action.Shalini: Sure. This sounds very empowering and well, such a misused word, but for lack of a better word, empowering our own women, you know, Neha: So we'll actually, I'll actually end with the quote. somehow it dawned on me while I was sitting in Sadhana. You know, I said, Hindu women are embodiments of Shakti and you do not empower Shakti, you bow before it. So that's why the name is Shaktitva, which is the essence of being Shakti. Now, this is not to be construed with this modern new agey idea of, you know, I am princess, I am a goddess type, you know, the wrong notions. No, we are talking about like a very sacred channeling of the divine energy that can happen when you are you know, when you are really devoted to your gods and your faith and to your culture and the indigeneity of it all. Like it's not, these terms almost seem to have become like negative terms, honestly, in the western space. But for, you know, as an indigenous person, it's all the same. It's a spectrum. These words are not disconnected at all. Rekha: Nehaji, I'm looking at your website. And there is a scheme, there is something called the Gayatri grants. Is that still operational? Is that something that can be used to encourage young people to write for you?Neha: Oh, absolutely. Yes. So Gayatri grants are not just even for writing. Even if there was a proposal that like that somebody wants to take up like a more elaborate research project towards anything, you know, towards something that brings together that aligns with the mission of Shaktitva. We are more than happy to sort of sponsor that activity because research itself, you know, is expensive. And, you know, so we want to encourage through this grant system, we want to encourage people to apply for, you know, proposals and come up with ideas because, as I said, like it's very difficult for one person to or a few people to cover the breadth of this issue. So if there is even if there's something very simple as you notice that there is a tradition that is unexplored, and it aligns with our mission, and you want to research it, you know, please submit a grant to us, grant proposal to us, the template is provided on the website. So you just have to fill that template up and send us a proposal and we'll evaluate it. And hopefully, like we can come up with a collaboration.Rekha: Can you tell us the name of the website for all the listeners? We will also be providing links to the website on our transcript. But can you just mention the name please?Neha: Yeah, it's Shaktitva.org. S-H-A-K-T-I, Shakti. And then, Shaktitva.org.Shalini: Great. Yeah, so I think we've had a one hell of a ride with you, Nehaji. It's been absolutely exhilarating, I would say. And I think this episode will not stay at 35, 40 minutes, but that's okay. But I think even our listeners will find it extremely engaging and beautiful too. So I think I'm absolutely floored by your quote. I would like you to end once more with the quote that you just mentioned and then we'll call it wraps. Neha: Absolutely. So the way we mentioned it is that Hindu women are embodiments of Shakti. You do not empower Shakti, you bow before it.Shalini: And with that, I think we come to the end of this edition of our podcast, and we will connect with our listeners in a fortnight's time. Thank you. Thank you, Nehaji. Thank you very much for spending so much time with us and giving us one grand experience of Holi. Thank you so much and thank you, Rekha, and we will meet with our listeners soon. Namaste. Get full access to Hindu Parenting at hinduparenting.substack.com/subscribe

नमस्ते दोस्तों! The Ranveer Show हिंदी के 129th Episode में आप सभी का स्वागत है. आज के Podcast में हमारे साथ जुड़ चुकी हैं Anica Mann जो एक Archeologist है। इनकी Ancient Indian History के बारे में Knowledge वाकई सराहनीय है। वो एक Cultural Advisor के साथ-साथ एक Podcaster भी है। इस Podcast में हम बात करेंगे ढ़ेर सारी बातें Archeology क्या होती है, Buddhism और Jainism, Bharat का Actual Region, Japan में Goddess Saraswati, Shaivism, Angkor Wat, Cambodia, Afghanistan में Buddha के Sculpture, Rural India का Future, Urban के लोग कहा जाएंगे, Deforestation और Pollution के Side Effects के बारे में। साथ ही साथ हम बात करेंगे Kashmiri Shaivism क्या है, Rakhigarhi में Archaeological Sites, Mount Kailash पर खोज, Shankaracharya कौन थे, Indology क्या होता है, Foreign Universities में Sanskrit की Respect और Shiv और Shakti का मिलन, Shakti के अनेक रूप, Durga Maa, Mata Kamala, Mata Bagalamuki और Mata Chamunda के बारे में और भी ढ़ेर सारी बातें। मैं आशा करता हूँ कि ये Video आप सभी Viewers को पसंद आएगा। खास तौर पर उन सभी को जिन्हें Ancient Indian History के बारे में जानने में Interest है। Tantra की शुरुआत, Moksha क्या होता है और Kala Jaadu जैसी चीज़ों के बारे में हम Discuss करेंगे इस Hindi Podcast में सिर्फ और सिर्फ आपके Favourite BeerBiceps Hindi Channel Ranveer Allahbadia पर। (00:00) : Introduction (02:54) : भारत में अनेक Civilization (10:31) : Urban और Rural India का Future (18:09) : Shaivism क्या है? (24:45) : शिव और Shakti (30:53) : दुर्गा मंदिर की खासियत (38:00) : काला जादू और Tantra (47:56) : Episode की समाप्ति

In this episode we welcome back Jim Mallinson for another update on his pioneering research into the earliest Sanskrit texts of Haṭha Yoga. We discuss the Light on Hatha Yoga Project (2021–2024) which will produce a critical edition of the Haṭhapradīpikā. We then dive into the Dattātreyayogaśāstra, the "Dattātreya's Discourse on Yoga," perhaps the first text to teach Haṭhayoga within an Aṣṭāṅga framework. We discuss its authorship, dating, Vaiṣṇava milieu, yogic teachings, intended audience, and more—giving a rich preview for Jim's upcoming online course, YS 210 | The Dattātreyayogaśāstra.  Speaker BioDr. James Mallinson is Reader in Indology and Yoga Studies at SOAS University of London. His research focuses on the history and current traditional practice of yoga and his primary methods are philology, ethnography and art history. Dr. Mallinson led the Haṭha Yoga Project (2015–2021), a six-person research project on the history of physical yoga funded by the European Research Council. The project's core outputs will be ten critical editions of Sanskrit texts on physical yoga and four monographs on its history and current practice. Together with Professor Jürgen Hanneder (University of Marburg), Dr. Mallinson is now leading the Light on Hatha Yoga Project (2021–2024) which will produce a critical edition of the Haṭhapradīpikā.Among Dr. Mallinson's publications are The Khecarīvidyā of Ādinātha, a Critical Edition and Annotated Translation of an Early Text on Haṭhayoga (Routledge, 2007), a revision of his doctoral thesis, which was supervised by Professor Alexis Sanderson at the University of Oxford, where Dr. Mallinson also read Sanskrit as an undergraduate, Roots of Yoga (Penguin Classics, 2017, co-authored with Mark Singleton) and The Amṛtasiddhi and Amṛtasiddhimūla: The Earliest Texts of the Haṭhayoga Tradition (École française d'Extreme-orient, Pondicherry, 2021). Dr. Mallinson has spent more than ten years living in India with traditional ascetics and practitioners of yoga, and at the 2013 Kumbh Mela was awarded the title of Mahant by the Rāmānandī Saṃpradāya.LinksYS 210 | The Dattātreyayogaśāstrahttps://soas.academia.edu/JamesMallinson

Magnus Fridh (www.magnusfridh.com @magnus_fridh @ about_yoga) Tibetan Buddhism What does meditation do? |Expansiveness of mind | Direct benefits of calm and space | Space between stimuli and response | The mind watching the mind | Focused concentration | Welcome stress and worries | Experience nirvana now | The muscle of awareness | Handling suffering This episode is sponsored by Momence, the booking system we've been using for the last year and highly recommend. Momence is a booking system for online, in-person and hybrid classes and events with packages to fit self-employed teachers to multi-site studios. With Momence, you can: · Manage your class and workshop schedule Organize your appointment types and availability Create marketing and win-back campaigns Organize your on-demand videos and courses See exactly how your business is doing through insightful reporting. Have customers self-check-in via kiosks Sell products and services with a fully integrated point of sale With live support by chat, phone and email Momence is easy to use for yourself and your customers. 2 MONTHS FREE TRAIL: click on the link below for more information or book a demo and quote “Keen on Yoga” https://momence.com/lp/keen-on-yoga Magnus Fridh, author of The Art of Stillness in a Noisy World , grew up in southern Sweden. He discovered meditation in his teenage years, and through academic studies in Indology, specialising in Tibetan language and culture, he gained an in-depth knowledge of the subject. He regularly teaches group Ashtanga yoga, mindfulness and meditation classes. Magnus is also one of the founders of the Mindfulness app. The app has become wildly popular around the world, having been translated into 13 languages and involved in a number of ongoing research projects.

Kumar Gandharva once said…कला सारखी बदलत असणार, जी जन्माला आली की मृत्यु आहे त्याला, अशाला तुम्ही सारखे बांधून ठेवता, म्हैस बांधल्यासारखे? संगीतासारखी कला सारखी बदलत असते, म्हणजे त्याचं शास्त्र बदलत नाही, त्याचं सौंदर्य बदलतं.Today we have Srijan Deshpande with us on Audiogyan. He is a dedicated student, performer, researcher, teacher, and archivist of Hindustani Raga Sangeet. Srijan is currently pursuing a doctoral research project at the Manipal Centre for Humanities, in which he is attempting to construct a rigorous account of Pt. Kumar Gandharva's musical alterity in the context of the twentieth-century tradition of the khayal.We'll be talking about wide-ranging topics from manyata (acceptance) in the context of tradition to music research, keeping the Legendary Kumar Gandharva in the backdrop. Who is apparently considered a rebel in Hindustani Classical Music.A quick shout-out to Baithak Foundation and Dakshina Dvaraka Foundation for introducing me to Srijan at a wonderful workshop “Talking with Tradition”. which happened in June 2022 in Pune. More details in the show note.In most Indian classical art forms, things are communicated in metaphors and one has to decode them based on context. Do you see that happening in Music? What according to you could be the reason for this? Any examples?In Music, we have manyata. What is this manyata or acceptance as we call it? Can it be systematically studied as a research subject? Since I suspect Kumarji never accepted the way things were.If we consider Hindustani classical music to be all about improvisation and very personal exploration - What could be possible ideas or interventions by curious minds to build a hypothesis? How can one pick anything as a research subject?What can other research projects be undertaken in the context of Hindustani music?Can you tell us about your journey in the quest to know Kumar Gandharva. Any insights you have discovered about the legend?https://srijan.stck.mehttps://www.linkedin.com/in/srijand/?originalSubdomain=inhttps://twitter.com/srijandhttps://www.youtube.com/channel/UCOErqOsiFNW8h-c6gwPfufwhttps://www.facebook.com/srijan.deshpandehttp://baithak.org/talking-with-tradition/http://baithak.orghttps://www.facebook.com/dakshinadvaraka/posts/sushruti-santhanam-is-a-carnatic-musician-and-researcher-who-was-trained-in-the-/830247033676285/https://baithak.org/baithak-classes-initiative/carnatic-vocal-recital-by-sushruti-santhanam-at-tmcp-centre-charoli/https://www.thedakshinadvaraka.orgSamvaadfoundation.orgSatyasheel.comBakhle, Janaki. 2005. Two Men and Music : Nationalism in the Making of an Indian Classical Tradition. Permanent BlackClayton, Martin 2008. “Introduction: Towards a Theory of Musical Meaning (in India and Elsewhere).” British Journal of Ethnomusicology 10 (1): 1–17. https://doi.org/10.1080/09681220108567307Deodhar, BR. 1993. Pillars of Hindustani Music. Popular Prakashan.Deshpande Vamanrao. 1987. Indian Musical Traditions : An Aesthetic Study of the Gharanas in Hindustani Music. Popular Prakashan.Gandharva, Kumar, and M. V. Bhatavdekar. 2007. Kumar Gandharva: Mukkam Vashi. 2nd ed. Mumbai: Mauj Prakashan.Komkali, Kalapini, and Rekha Inamdar-Sane, eds. 2014. Kaljayee Kumar Gandharva. Pune: Rajhans Prakashan Pvt. Ltd.Manuel, Peter. 2015. “The Intermediate Sphere in North Indian Music Culture: Between and Beyond ‘Folk' and ‘Classical.'” Ethnomusicology 59 (1): 82–115. https://doi.org/doi:10.5406/ethnomusicology.59.1.0082.Neuman. Dard. 2012. “Pedagogy, Practice, and Embodied Creativity in Hindustani Music.” Ethnomusicology 56 (3): 426–49. https://doi.org/10.5406/ethnomusicology.56.3.0426.Pradhan, Aneesh. 2014. Hindustani Music in Colonial Bombay. Three Essays Collective.Ranade, Ashok Damodar. Indology and ethnomusicology: Contours of the Indo-British relationship. Promilla & Company, 1992.

Radhavallabh Tripathi is one of the senior-most professors of Sanskrit in the country. Widely acclaimed for his original contributions to the study of Natyashastra and Sahityashastra, he has published 129 books, 187 research papers and critical essays as well as translations of more than 30 Sanskrit plays and some classics from Sanskrit into Hindi. He has received more than 25 national and international awards and honours for his literary contributions. He has been authoritatively referred in various research journals on Indology. Some literary journals have published special numbers dedicated to his life and writings.

In this episode, we speak with Dr. Dagmar Wujastyk about her journey to Indology and the study of Sanskrit and Āyurveda, and her early travels in India studying and observing Āyurvedic physicians and centers. We discuss the research and findings from her recent ERC project Ayuryog, some of the alchemical mysteries of mercury and gold, and conclude with a preview her upcoming course, YS 122 | Ayurveda, Yoga, and Alchemy.Speaker BioDagmar Wujastyk is an Associate Professor in the department of History and Classics and Religious Studies at the University of Alberta. She is an Indologist specialized in the history and literature of classical Indian medicine (Ayurveda), iatrochemistry (Rasaśāstra), and yoga and South Asian history. Her publications include Modern and Global Ayurveda - Pluralism and Paradigms (SUNY Press) and Well-mannered medicine: Medical Ethics and Etiquette in the Sanskrit Medical Classics (OUP NY). She was the principal investigator of the ERC project Ayuryog, Entangled Histories of Yoga, Ayurveda and Alchemy in South Asia (2015-2020).Links https://ualberta.academia.edu/DagmarWujastyk http://www.ayuryog.orgYS 122 | Ayurveda, Yoga, and Alchemy

A screening of two short films: the first exploring decorative marbles from Ancient Rome to the present time (commissioned by the Fondazione Santarelli for the Capitoline Museums in Rome); and the second an insight into the life of Raniero Gnoli, one of the world's leading authorities on Roman and Byzantine marble and professor of Indology at Sapienza Università di Roma. The screenings will be followed by a Q&A session with the films' directors Adriano Aymonino and Silvia Davoli, moderated by Fabio Barry. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

This podcast is brought to you as part of the Understanding Yoga Studies project, an online content series designed specifically to support early career and independent scholars gain a deeper and more nuanced understanding of the academic field of Yoga Studies. As a recognised field of academic study Yoga Studies is relatively young. Historically the study of traditions of yoga lived within a number of other academic disciplines; for example philology, Indology, history, religion and anthropology. In a contemporary academic context, studies of yoga have branched into further disciplinary contexts; for example sociology, ethnography, economics, modern history. This makes the field highly varied, engaging and exciting but also potentially vast and overwhelming for scholars new to the landscape. Each month we share an introduction to a different discipline within the field of Yoga Studies including an interview with a current academic working within that discipline. This content series is brought to you by the SOAS Centre of Yoga Studies | Interview by Vicky Addinall | Sound production by Fred Molin Check out the Understanding Yoga Studies content series here: https://www.soas.ac.uk/yoga-studies/understanding-yoga-studies/ To read more about the SOAS Centre of Yoga Studies here: https://www.soas.ac.uk/yoga-studies/ Follow us on socials here: Instagram: @soas.centreofyogastudies Facebook: https://www.facebook.com/groups/237598023451901/ Twitter: https://twitter.com/SOAS_CYS SIGN UP ​​​​https://soas.us19.list-manage.com/subscribe?u=749bd5ed1c1e9a79a850fb794&id=664dc112b1 to Centre's mailing list to receive the latest content direct to your inbox.

Dr Koenraad Elst (°Leuven, Belgium 1959) has a master's in Sinology, Indology and Philosophy and a doctorate in Oriental Studies with a dissertation on Hindu Nationalism. While intermittently employed in political journalism and as foreign policy adviser in the Belgian Senate, his scholarly research findings earned him both laurels and ostracism. His numerous publications concern Asian philosophies, language policy, democracy, Indo–European origins, Vedic history and the interface of religion and politics including the Ayodhya dispute.

In this episode we welcome back Jim Mallinson for an update on his pioneering research into the earliest Sanskrit texts of Haṭha Yoga. We review some of the major findings from the 5-year ERC Haṭha Yoga Project and learn about his latest project, the Light on Hatha Yoga Project (2021–2024) which will produce a critical edition of the Haṭhapradīpikā. We discuss the latest methods in digital Sanskrit philology and the challenges of working with large amounts of manuscript data. We then dive into the Amṛtasiddhi, the "Attainment of Immortality," to learn about this fascinating and important tantric source text for the Haṭha Yoga Traditions, giving a rich preview for Jim's upcoming online course, YS 206 | The Amṛtasiddhi: Haṭha Yoga's Source Text. Speaker BioDr. James Mallinson is Reader in Indology and Yoga Studies at SOAS University of London. His research focuses on the history and current traditional practice of yoga and his primary methods are philology, ethnography and art history. Dr. Mallinson led the Haṭha Yoga Project (2015–2021), a six-person research project on the history of physical yoga funded by the European Research Council. The project's core outputs will be ten critical editions of Sanskrit texts on physical yoga and four monographs on its history and current practice. Together with Professor Jürgen Hanneder (University of Marburg), Dr. Mallinson is now leading the Light on Hatha Yoga Project (2021–2024) which will produce a critical edition of the Haṭhapradīpikā.Among Dr. Mallinson's publications are The Khecarīvidyā of Ādinātha, a Critical Edition and Annotated Translation of an Early Text on Haṭhayoga (Routledge, 2007), a revision of his doctoral thesis, which was supervised by Professor Alexis Sanderson at the University of Oxford, where Dr. Mallinson also read Sanskrit as an undergraduate, Roots of Yoga (Penguin Classics, 2017, co-authored with Mark Singleton) and The Amṛtasiddhi and Amṛtasiddhimūla: The Earliest Texts of the Haṭhayoga Tradition (École française d'Extreme-orient, Pondicherry, 2021). Dr. Mallinson has spent more than ten years living in India with traditional ascetics and practitioners of yoga, and at the 2013 Kumbh Mela was awarded the title of Mahant by the Rāmānandī Saṃpradāya.LinksYS 206 | The Amṛtasiddhi: Haṭha Yoga's Source Texthttps://soas.academia.edu/JamesMallinsonThe Amṛtasiddhi: Haṭhayoga's Tantric Buddhist Source TextHaṭhayoga's Early History: From Vajrayāna Sexual Restraint to Universal Somatic Soteriology

Radhavallabh Tripathi is one of the senior-most professors of Sanskrit in the country. Widely acclaimed for his original contributions to the study of Natyashastra and Sahityashastra, he has published 129 books, 187 research papers and critical essays as well as translations of more than 30 Sanskrit plays and some classics from Sanskrit into Hindi. He has received more than 25 national and international awards and honours for his literary contributions. He has been authoritatively referred in various research journals on Indology. Some literary journals have published special numbers dedicated to his life and writings.

In-depth explorations into the field of Sanskrit Studies. Featuring candid conversations and interviews with scholars of Sanskrit across the disciplines of Indology, Linguistics, Religious Studies, Philosophy, History, and more. Hosted by Dr. Antonia Ruppel. Subscribe now where ever you listen to Podcasts, and join us this summer for our debut episodes! 

Welcome to The Buddhist Studies Podcast, a new channel dedicated to exploring the depths of Buddhist Studies. This Podcast will feature candid conversations and interviews with scholars of Buddhism across the disciplines of Religious Studies, Indology, Art History, South Asian Studies, Anthropology, and more. Hosted by Dr. Kate Hartmann.

In this episode we speak with return guest Dr. Philipp Maas about the ancient school of Sāṅkhya—which he describes as India's philosophy par excellence for its wide and enduring influence on Indian culture. Giving us a taste of his upcoming course: YS 204 | The Sāṅkhyakārikā: Stanzas on All-Embracing Insight,  Maas discusses Sāṅkhya‘s relationship with the Yoga of Patañjali, and dives into the Kārikā—the oldest surviving text of the tradition. We discuss what little we know about the work's author Īśvarakṛṣṇa, its roots in the lost treatise, the ancient Śaṣṭitantra, and much more. Speaker BioPhilipp Maas is currently a research associate at the Institute for Indology and Central Asian Studies, University of Leipzig in Germany, where he works on a digital critical edition of the Nyāyabhāṣya, a Sanskrit work on spiritual liberation through proper reasoning. Previously he had served as an assistant professor and postdoc researcher at the Department of South Asian, Tibetan and Buddhist Studies at the University of Vienna, the Austrian Academy of Sciences, and the University of Bonn Germany.He received his M.A. (1997) and Dr. phil. (2004) degrees from the University of Bonn, where he had completed studies in Indology, Comparative Religious Studies, Tibetology and Philosophy. His first book (originally his PhD thesis) is the first critical edition of the first chapter (Samādhipāda) of the Pātañjala Yogaśāstra, i.e. the Yoga Sūtra of Patañjali together with the commentary called Yoga Bhāṣya. He has published extensively on classical Yoga and Sāṅkhya philosophy and meditation, Āyurveda, the relationship of Pātañjalayoga to Buddhism as well as on the textual tradition of the Pātañjalayogaśāstra. He is a member of the “Historical Sourcebooks on Classical Indian Thought” project, convened by Prof. Sheldon Pollock, to which he contributes with a monograph on the development of Yoga-related ideas in pre-modern South Asian intellectual history.  LinksYS 204 | The Sāṅkhyakārikā: Stanzas on All-Embracing Insighthttps://uni-leipzig.academia.edu/PhilippMaas

In this episode, we speak with Dr. Philipp Maas about his pioneering textual research on the Yogaśāstra of Patañjali and its commentarial tradition, the authorship and dating of the Yogasūtra and its commentary the Bhāṣya, the surviving Sanskrit manuscripts of the PYŚ, the relationship between Sāṅkhya and Yoga, the nature of Īśvara for Patañjali, Maas' critical edition on the PYŚ, and more.  Speaker BioPhilipp Maas is a research associate at the Institute for Indology and Central Asian Studies, University of Leipzig in Germany, where he is currently working on a digital critical edition of the Nyāyabhāṣya, a Sanskrit work on spiritual liberation through proper reasoning. Previously he had served as an assistant professor and postdoc researcher at the Department of South Asian, Tibetan and Buddhist Studies at the University of Vienna, the Austrian Academy of Sciences, and the University of Bonn Germany. He received his M.A. (1997) and Dr. phil. (2004) degrees from the University of Bonn, where he had completed studies in Indology, Comparative Religious Studies, Tibetology and Philosophy. His first book (originally his PhD thesis) is the first critical edition of the first chapter (Samādhipāda) of the Pātañjala Yogaśāstra, i.e. the Yoga Sūtra of Patañjali together with the commentary called Yoga Bhāṣya. He has published extensively on classical Yoga philosophy and meditation, Yoga and Āyurveda, the relationship of Pātañjalayoga to Buddhism as well as on the textual tradition of the Pātañjalayogaśāstra. He is a member of the “Historical Sourcebooks on Classical Indian Thought” project, convened by Prof. Sheldon Pollock, to which he contributes with a monograph on the development of Yoga-related ideas in pre-modern South Asian intellectual history.  Linkshttps://uni-leipzig.academia.edu/PhilippMaas "Pātañjalayogaśāstra" (Brill Encyclopedia Entry, 2020)"A Concise Historiography of Classical Yoga Philosophy" (2013)

In this episode, we speak with Dr. Jason Birch (SOAS, University of London) about his early training in yoga and Indology, the early 2000s yoga scene in Rishikesh, Sanskrit manuscript hunting in India, his Oxford thesis on the Amanaska, Rāja Yoga traditions, the history of āsana, the significance of the Haṭhābhyāsapaddhati, Krishnamacharya and the legendary "Yoga Koruṇṭa", embodied philology, and more. Speaker BioJason Birch is a post-doctoral researcher fellow at SOAS, University of London. After completing a first class honours degree in Sanskrit and Hindi at the University of Sydney under Dr. Peter Oldmeadow, Jason was awarded a Clarendon scholarship to undertake a DPhil in Oriental Studies, University of Oxford, under the supervision of Prof. Alexis Sanderson. His dissertation (submitted 2013) focused on the earliest known Rājayoga text called the Amanaska and included a critical edition and annotated translation of this Sanskrit work along with a monographic introduction.He is currently a post-doctoral research fellow at SOAS working on the Haṭha Yoga Project, a 5-year ERC funded project which is now in the final year of completion. His particular area of research for the project is the history of physical yoga on the eve of colonialism. Jason is currently editing and translating six principle texts on Haṭha and Rājayoga, which will soon be available for publication. He also collaborates with Jacqueline Hargreaves on The Luminescent, an online hub for sharing yoga research. LinksThe Proliferation of Āsana-s in Late-Mediaeval Yoga Texts (Birch 2018)The Yoga of the Haṭhābhyāsapaddhati: Haṭhayoga on the Cusp of Modernity (Birch & Singleton 2019)http://hyp.soas.ac.uk/https://soas.academia.edu/jasonbirchhttps://www.theluminescent.org

In this episode, we speak with Dr. James Mallinson (SOAS, University of London) about his travels through India, meeting his guru, his journey to becoming an Indologist, his pioneering research on the history of yoga and yogīs, key findings from the Haṭha Yoga Project, and more. Speaker BioDr. James Mallinson is Reader in Indology and Yoga Studies at SOAS University of London. His research focuses on the history and current traditional practice of yoga through the methods philology, ethnography and art history. He is currently in the final year of the Haṭha Yoga Project, a five-year six-person research project on the history of physical yoga funded by the European Research Council. The project's core outputs will be ten critical editions of Sanskrit texts on physical yoga and four monographs on its history and current practice. In addition to numerous articles and chapters, Dr. Mallinson's publications include Roots of Yoga (Penguin Classics, 2017, co-authored with Mark Singleton) and The Khecarīvidyā of Ādinātha, a Critical Edition and Annotated Translation of an Early Text on Haṭhayoga (Routledge, 2007). The latter is a revision of his doctoral thesis, which was supervised by Professor Alexis Sanderson at the University of Oxford, where Dr. Mallinson also read Sanskrit as an undergraduate. Dr. Mallinson has spent more than ten years living in India with traditional ascetics and practitioners of yoga, and at the 2013 Kumbh Mela was awarded the title of Mahant by the Rāmānandī Saṃpradāya, which was documented in a BBC film entitled West Meets East, featuring his childhood friend and actor Dominic West. LinksYS 108 | Roots of Haṭha YogaThe Haṭha Yoga Projecthttps://soas.academia.edu/JamesMallinson West Meets East BBC Documentary

In this first-ever Yogic Studies Podcast episode, we speak with Dr. Finnian Gerety (Brown University) about his background as a musician, his journey to Indology and Sanskrit studies at Harvard University, his fieldwork among Nambudiri Brahmins in the south-Indian state of Kerala, the Sāma Veda performative tradition, his short film "Mantras 2 the Max", the origins of sacred sound and the syllable OṂ, the practice of OṂ at the time of death, OṂ in the Yogasūtras of Patañjali, and the practice of "Embodied Philology."Speaker BioDr. Finnian M.M. Gerety is a historian of Indian religions focusing on sound and mantra. After earning a PhD. in South Asian Studies from Harvard University, he was a Postdoctoral Fellow at the Yale University Institute of Sacred Music. Finn is currently Visiting Assistant Professor of Religious Studies, the Contemplative Studies Program, and the Center for Contemporary South Asia at Brown University, where he teaches courses on mantra, yoga, ritual, and the senses.Integrating the study of premodern texts with insights from fieldwork in contemporary south India, Finn's research explores how sound has shaped religious doctrines and practices on the subcontinent from the late Bronze Age up through today. His current book project for Oxford University Press, This Whole World is OM: A History of the Sacred Syllable in India, is the first-ever monograph on OM, the preeminent mantra and ubiquitous sacred syllable of Indian religions.LinksYS 104 | The Story of OṂ: Sacred Sound and the Vedic Roots of Yoga "Mantras 2 the Max" https://brown.academia.edu/FinnianGeretyhttps://www.instagram.com/thiswholeworld_is_om