A REAL book from 1932 & NOT some sleazy post-modern pirate done up in some cheesy & HOW!) half-tone letterpress! The author of _The Muslim Creed_, A J Wensinck (1882-1939), was a Dutch Semiticist, historian of Syriac mystical theology, and Islamicist. Arent Jan Wensinck, born in Aarlanderveen, the Netherlands, began his scholarly career with a year's study of theology in Utrecht. He then changed to Semitic studies, including Arabic, working first in Utrecht under M. T. Houtsma (1850-1943) and then in Leiden under M. J. de Goeje (1835-1909) and Christiaan Snouck Hurgronje (1857-1936). He obtained his doctorate at the University of Leiden in 1908 and subsequently became privatdocent for Syriac and Aramaic at the University of Utrecht. In 1908 he became secretary of The Encyclopaedia of Islam.

The Muslim Creed: Its Genesis and Historical Development

Wensinck

Arent J.

Munshirm Manoharlal Pub Pvt Ltd

This is an attempt to portray the life of Indian Muslims in all its aspects, beginning with the advent of the Muslim and ending with the present day. In it Indian Muslim history has been divided into three phases - early, middle and modern - and the various aspects of life and activity have been discussed under orthodoxy, statesmanship and administration, religious thought, Sufism, poets and writers, architecture and art, and social life. As the purpose of the book is to help in understanding rather than to provide all the information available, only typical and significant ideas and personalities are discussed. Many questions are asked and discussed in the book which have so far been avoided or ignored. Is it possible to define the Indian Muslim? Are the Indian Muslims now, and have they ever been a homogenous community? Have the Indian Muslim, individually or collectively, possessed any recognized rights to judge and oppose the ruler on moral or religious grounds? If they have not, could the ruler claim to represent the Muslims as a religious community? What was, in fact, the status and the power of the official representatives of institutional religion? Were there any tensions within the Indian Muslim community, and if there were, what was their effect on the patterns of thought and behavior? What was the nature and influence of the Sufis, and what were the transformations which occurred within Sufism in course of time? What was the character and the range of the relationships between Indian Muslims and the Hindus, and the forms in which they influenced each other? What was the Indian Muslim contribution to the development of literature, architecture and the minor arts, to the refinement of taste, to creation of a common culture, and from where did they derive the stimulus to make this contribution? This is the first comprehensive and objective sociological study of the Indian Muslim, and is written by one who has lived through the political and social conflicts of twentieth century India and is taking an active part in the emotional integration of the Indian people.

Indian Muslims

History

Mujeeb, Mohammad

World

In the Tamil country of South India, during the last millennium, a powerful cult of saints has been in existence. These saints referred to themselves as adiyar or tondar, both words meaning "slaves" - of the Lord. Although the south Indian saints are lesser known than those of northern India, or of Europe, they are in a manner more significant. For the sacred canon of south India, both of Saivites and Vaishnavas, consists of the poems composed by these saints. Their hymns are chanted daily in the southern temples, and often sung in homes and at festivals. In the field of art too, the saints of south India occupy a unique position. Images of the complete group of saints, sixty-three Nayanmars in the case of Silva and twelve Alvars in the case of Vishnu are to be seen in every temple in the Tamil country. Placed beside the shrine of the god, the saints are anointed, clothed, and worshipped, being an integral part of temple rituals. To view art forms in their totality and to appreciate the saints and the status accorded to them in the Tamil country, the author introduces their biographical details, the milieu in which they functioned, and includes selected translation of their poems. A complete picture emerges when the strands of poetry and religious history are brought in to highlight a study of the art. This is not simply a book about the images of the saints, but one that will appeal to students of religion and literature. This original and exciting book is of relevance for the history of ideas.

Slaves of the Lord: Path of the Tamil Saints

Arts & Photography

Vidya Dehejia

History & Criticism

<p>"Amazing it appears, yet it is true. In every period of its long history, two types of geniuses have flourished in India: One was concerned with man's existence and the other tried to make his existence comfortable, at times even enviable. This book is a s"</p>

The Indian Craftsman

COOMARASWAMY, ANANDA K.

Asia

Theravada Buddhism exists in Ceylon (Sri Lanka), Burma, Siam (Thailand), Cambodia and in Laos. This form of Buddhism is the tie that binds Ceylon with all these countries of Couth-east Asia. The present book tries to show that Ceylon had strong cultural links with her neighbours in South-east Asia.     From the eleventh century onwards the Sihala Sangha and Sihala Buddhism constitute a strong and vitalising force in the religious history of South-east Asia, and the Buddhist countries in South-east Asia looked on Ceylon as the fountainhead of Theravada Buddhism. This book also deals with the introduction and development of Buddhism in India.     The chief aim of this book is to examine carefully and to evaluate historically the evidence in the primary sources relating to the religious ties that existed along the Theravada countries. This book will no doubt be helpful to those interested in the study of Buddhism and Buddhist culture in India as well as in South and South-east Asia. Printed Pages: 244 with 1 map.

History of Theravada Buddhsim in South-East Asia

Religion & Spirituality

HAZRA, KANAI LAL

Buddhism

History of the Sikhs is a five volume series which deals with all aspects-religious, philosophical, political, military, social, economic and cultural, and the contribution of Sikhism to world civilization, in particular to human rights, principles of liberty, equality and fraternity, and to the creed of democracy and secularism. The aim is to present a comprehensive view of the rise, growth and development of Sikh thought and action almost in every direction. The whole series is based on original contemporary sources in English, Gurmukhi, Marathi, Persian and Urdu known to exist in India and abroad. This fourth volume deals with the rise and fall of Sikh misls. In Sikh history this term was first used by Guru Gobind Singh in the battle Bhangani in 1688, when he organised his forces into eleven misls. Banda Bahadur adopted the same organisation of eleven divisions in the battle of Sarhind in May 1710. In 1734 Nawab Kapur Singh divided the Khalsa into Budha Dal and Taruna Dal, both comprising eleven groups. This division was permanently adopted at the formation of Dal Khalsa in 1748. The Phulkian states were not a Sikh misl. They developed as petty kingdoms from the beginning. They owed allegiance to the Mughals and Durranis, the enemies of their faith. They purchased titles from them. The Sikh misls never agreed to serve under Muslim masters. Lahna Singh Bhangi flatly rejected to become Ahmad Shah Durrani's viceroy of Panjab. Baghel Singh Karorasinghia controlled Delhi for nine months as an independent chief. He thrice turned down Emperor Shah Alam's firman appointing him governor of the Upper Ganga Doab. The Sikh misls dominated the whole country from river Indus to the Ganga, and from punch in Kashmir to the borders of Sind and Baluchistan. The Mughal Emperor, his prime ministers, Rohillas, Jats, Rajputs, Marathas, the British, hill rajas, and Durrani monarchs, all were terribly afraid of Sikh misls in spite of their complete disunity and mutual warfare. The misls in the western region were unceremoniously finished by Maharaja Ranjit Singh, and by the British Government in the eastern region.

History of the Sikhs: Sikh Commonwealth or Rise & Fall of Sikh Misls

Hari Ram Gupta

One of the central concepts in Buddhism is the idea of Kamma. Although the importance of Karma in Buddhist thought is regularly recognized, the question remains whether the Buddhist understanding of the principle of Karma has been inalterably fixed, or whether it has undergone a process of development and modification during the course of Buddhist history. If, indeed, the Buddhist understanding of Karma has not been static, what kinds of development has it undergone? It is to these questions that this study has been text-critical and historical. The initial Buddhist formulation of the principle of Kamma as it is depicted in the Vinaya and the Sutta Pitakas is analyzed as a base for the study. Modifications are noted as already present in the later strata of this literature. The problem is then examined in the Abhidhamma Pitaka, where certain abstract developments in the definition and categorization of Kamma are discovered. In order to provide a greater chronological scope, the text then turns to an analysis of Kamma in the milindapanha. Finally, the Abhidharmakosa of Vasubandhu is considered. A new concern with the mechanism of Karmic retribution becomes evident in the Abhidharmakosa. The modifications which the concept of karma is found to have undergone roughly speaking are of two broad types. First, there were popular folk developments which were accepted only reluctantly, if at all, in more scholarly circles. Then there were the more scholastic developments in the direction of greater precision of definition and refinement of categories. In the same vein, a growing scholarly concern for specific implications of the more general principle of karma is also noted.

Development in the Early Buddhist Concept of Kamma/Karma

McDermott, James Paul

History of the Sikhs: Sikh Domination of the Mughal Empire, 1764-1803

Gupta, Hari Ram

Language: EnglishPages: 202 (247 B/W Illustrations)About the Book Tandava Laksanam or The Fundamentals of Ancient Hindu Dancing being a translation into English of the fourth chapter of Natyasastra of Bharata, with a glossary of the technical dance terms compiled from the eighth, ninth, tenth, and eleventh chapters of the same work, illustrated with original photographs of the sculptured dance poses in the Great Temple of Siva Nataraja at Cidambaram, and containing special appendices of aesthetic and archaeological interest. About the Author Bijayeti Venkata Narayanaswami Naidu was Dean of Faculty of Art, Professor of Economics, Annamalai University Annamalainagar. Pasupuleti Srinivasulu Naidu was lecturer in Philosophy, Annamali University Annamalainagar. Venkata Rangayya Pantulu, Nellore was an ardent exponent of Bharatanatyam. Preface In introducing Tandava Laksanam to the 'lovers of all that is beautiful,' we wish to say a word about the origin and development of the idea that has led to the publication of the book. During a casual visit to the Creat Temple of Siva Nataraja at Cidambaram we were impressed with the wealth of unexplored archaeological material in the renowned fane. The sculptured dance poses attracted our attention. When we realised that these poses were intended by the builders of the massive Gopurams (gate-ways) to be systematic illustrations of the Karanas described in the Natya sastra of Bharata, we desired to give publicity to them. An attempt to focus the attention of all lovers or art on t

Tandava Laksanam: The Fundamentals of Ancient Hindu Dancing

Bijayeti V. N. Naidu

Music

Particular significance attaches to Yaksas in Indian mythology, religion and art. Their almost universal presence in the earlier Indian religions, Hindu, Buddhist and Jaina, wherein they are invested with peculiar traits and powers, indicates their importance.Ananda Coomaraswamy's Yaksas is an attempt to bring together the mass of information from literary and monumental sources about Yaksas and Yaksi, their origin, and development from the conceptual, mythological and iconographical points of view. Coomaraswamy has shown how this non- and pre-Aryan "animistic" concept originated and, in the historical times, dovetailed with the Hindu, Buddhist and Jaina religious systems to the extent that the concept of Yaksattva got closely bound up with the idea of reincarnation.

Yaksas

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