In The Brahmo Samaj and its Vaiṣṇava Milieus: Intersections of Knowledge and Love in Nineteenth Century Bengal, Ankur Barua offers an intellectual history of the motif of religious universalism in the writings of some intellectuals associated with the Brahmo Samaj.

This book focuses on genealogies of religious authority in South Asia, examining the figure of the guru in narrative texts, polemical tracts, hagiographies, histories, in contemporary devotional communities, New Age spiritual movements and global guru organizations. Experts in the field present reflections on historically specific contexts in which a guru comes into being, becomes part of a community, is venerated, challenged or repudiated, generates a new canon, remains unique with no clear succession or establishes a succession in which charisma is routinized. The guru emerges and is sustained and routinized from the nexus of guruship, narratives, performances and community. The contributors to the book examine this nexus at specific historical moments with all their elements of change and contingency. The book will be of interest to scholars in the field of South Asian studies, the study of religions and cultural studies.

Bhaktivinode is presented from the perspective of his own times and in his own words. His writings, theology, and religious practices are thoroughly and systematically examined from a nonhagiographic viewpoint and the entire work is carefully annotated. Bhaktivinode's life straddled contemporary British society and ancestral Hindu culture. One was a modern, analytical world which demanded rational thought. The other was a traditional world of Hindu faith and piety, which seemingly allowed little room for critical analysis. Could he play a meaningful role in modern society and at the same time maintain integrity as a Hindu? This book systematically examines his reinterpretation and application of Hinduism in the context of rational thought. In this well-researched, comprehensive, and objective study Dr. Shukavak begins with a discussion of the "crisis of faith" many Hindus experienced during British rule in India. This is followed by a biographic narration of the life of Kedarnath Dutta concentrating primarily on his devotional development and struggle with the problems of tradition and modernity. Shukavak identifies the inner logic of Bhaktivinode's approach as it points backward to Caitanya and the Goswamis and forward to the challenges of rationalism and universalism. Kedarnath Dutta Bhaktivinode (1838-1914) was an English-educated member of the Bengali bhadralok in 19th century British India. He was an associate of such noteworthy men as: Kashiprasad Ghosh, Ishwar Chandra Vidyasagar, Keshub Chandra Sen, Michael Madhusudan Datta, Bankim Chandra Chatterjee, Sisir Kumar Ghosh and the Tagore family. In his late twenties he discovered his "Eastern Savior", Caitanya Mahaprabhu (1486-1533) and became a leader of the Caitanya Vaishnava movement in Bengal. He made a lifelong study of Vaishnava philosophy, theology, and literature; and he wrote or edited almost a hundred books in Bengali, Sanskrit, and English. Bhaktivinode's spiritual insights which divide religion into two constituent parts, the phenomenal and the transcendent allowed him to combine critical rational analysis with the best of Hindu mysticism, Krishna lila. This created a unique synthesis of tradition and modernity. Instead of relinquishing modernity, he utilized it in his writings; instead of rejecting the Hindu tradition in the presence of rational thought, he strengthened it.

What role do pre-modern religious traditions play in the formation of modern secular identities? In Unforgetting Chaitanya, Varuni Bhatia examines late-nineteenth-century transformations of Bengali Vaishnavism-a vibrant and multifaceted religious tradition that traces its origins to the fifteenth century Krishna devotee Chaitanya (1486-1533). Drawing on an extensive body of hitherto unexamined archival material, Bhatia finds that both religious modernizers and secular voices among the Bengali middle-class invoked Chaitanya, portraying him simultaneously as a local hero, a Hindu reformer, and as God almighty. She argues that these claims should be understood in relation to the recovery of a "pure" Bengali culture and history in a period of nascent, but rising, anti-colonialism in the region. Who is a true Vaishnava? In the late nineteenth century, this question assumed urgency as debates around questions of authenticity appeared prominently in the Bengali public sphere. These debates went on for years, even decades, causing unbridgeable rifts in personal friendships and tarnishing reputations of established scholars. Underlying these debates was the question of authoritative Bengali Vaishnavism and its role in the long-term constitution of Bengali culture and society. At stake, argues Bhatia, was the very nature and composition of an indigenously-derived modernity inscribed through the politics of authenticity, which allowed an influential section of Hindu, upper-caste Bengalis to excavate their own explicitly Hindu pasts in order to find a people's history, a religious reformer, a casteless Hindu sect, the richest examples of Bengali literature, and a sophisticated expression of monotheistic religion.

What role do pre-modern religious traditions play in the formation of modern secular identities? In Unforgetting Chaitanya, Varuni Bhatia examines late-nineteenth-century transformations of Bengali Vaishnavism-a vibrant and multifaceted religious tradition that traces its origins to the fifteenth century Krishna devotee Chaitanya (1486-1533). Drawing on an extensive body of hitherto unexamined archival material, Bhatia finds that both religious modernizers and secular voices among the Bengali middle-class invoked Chaitanya, portraying him simultaneously as a local hero, a Hindu reformer, and as God almighty. She argues that these claims should be understood in relation to the recovery of a "pure" Bengali culture and history in a period of nascent, but rising, anti-colonialism in the region. Who is a true Vaishnava? In the late nineteenth century, this question assumed urgency as debates around questions of authenticity appeared prominently in the Bengali public sphere. These debates went on for years, even decades, causing unbridgeable rifts in personal friendships and tarnishing reputations of established scholars. Underlying these debates was the question of authoritative Bengali Vaishnavism and its role in the long-term constitution of Bengali culture and society. At stake, argues Bhatia, was the very nature and composition of an indigenously-derived modernity inscribed through the politics of authenticity, which allowed an influential section of Hindu, upper-caste Bengalis to excavate their own explicitly Hindu pasts in order to find a people's history, a religious reformer, a casteless Hindu sect, the richest examples of Bengali literature, and a sophisticated expression of monotheistic religion.