Illustrations: 9 b/w illustrations Description: Shri Purohit Swami was of the line of Swami Vivekananda, Swami Ramatirtha and Shri Au-robindo, and was a true son of the Indian Renascence. This account of his own life, written in 1932 and published in India now for the first time, represents the first autobiography (in the modern sense of the word) of a yogi. Purohit Swami's account of his own life moves rapidly, covers a great variety of material, is unsentimental, and is at once eminently readable and inspiring. It adds up to a powerful testament of the truth of yoga, and whoever follows it is not likely to think of the life of a sannyasin as one of escape. An Indian Monk cuts across divisions of taste and may be read and enjoyed at many levels. It provides a vivid record of a form of society fast disappearing from our midst. It may be read as a book of the supernatural and is full of stories of miracles. It is also a narrative of adventure which grips us as we move from episode to episode. But it is written, above all, for the spiritual seeker for whom it will prove a veritable treasure-house of knowledge and wisdom.

Jay Shetty, social media superstar and host of the #1 podcast On Purpose, distills the timeless wisdom he learned as a monk into practical steps anyone can take every day to live a less anxious, more meaningful life. When you think like a monk, you’ll understand: -How to overcome negativity -How to stop overthinking -Why comparison kills love -How to use your fear -Why you can’t find happiness by looking for it -How to learn from everyone you meet -Why you are not your thoughts -How to find your purpose -Why kindness is crucial to success -And much more... Shetty grew up in a family where you could become one of three things—a doctor, a lawyer, or a failure. His family was convinced he had chosen option three: instead of attending his college graduation ceremony, he headed to India to become a monk, to meditate every day for four to eight hours, and devote his life to helping others. After three years, one of his teachers told him that he would have more impact on the world if he left the monk’s path to share his experience and wisdom with others. Heavily in debt, and with no recognizable skills on his résumé, he moved back home in north London with his parents. Shetty reconnected with old school friends—many working for some of the world’s largest corporations—who were experiencing tremendous stress, pressure, and unhappiness, and they invited Shetty to coach them on well-being, purpose, and mindfulness. Since then, Shetty has become one of the world’s most popular influencers. In 2017, he was named in the Forbes magazine 30-under-30 for being a game-changer in the world of media. In 2018, he had the #1 video on Facebook with over 360 million views. His social media following totals over 38 million, he has produced over 400 viral videos which have amassed more than 8 billion views, and his podcast, On Purpose, is consistently ranked the world’s #1 Health and Wellness podcast. In this inspiring, empowering book, Shetty draws on his time as a monk to show us how we can clear the roadblocks to our potential and power. Combining ancient wisdom and his own rich experiences in the ashram, Think Like a Monk reveals how to overcome negative thoughts and habits, and access the calm and purpose that lie within all of us. He transforms abstract lessons into advice and exercises we can all apply to reduce stress, improve relationships, and give the gifts we find in ourselves to the world. Shetty proves that everyone can—and should—think like a monk.

The paradigmatic Buddhist is the monk. It is well known that ideally Buddhist monks are expected to meditate and study -- to engage in religious practice. The institutional structure which makes this concentration on spiritual cultivation possible is the monastery. But as a bureaucratic institution, the monastery requires administrators to organize and manage its functions, to prepare quiet spots for meditation, to arrange audiences for sermons, or simply to make sure food, rooms, and bedding are provided. The valuations placed on such organizational roles were, however, a subject of considerable controversy among Indian Buddhist writers, with some considering them significantly less praiseworthy than meditative concentration or teaching and study, while others more highly appreciated their importance. Managing Monks, as the first major study of the administrative offices of Indian Buddhist monasticism and of those who hold them, explores literary sources, inscriptions and other materials in Sanskrit, Pali, Tibetan, and Chinese in order to explore this tension and paint a picture of the internal workings of the Buddhist monastic institution in India, highlighting the ambivalent and sometimes contradictory attitudes toward administrators revealed in various sources.

“With this memoir by a ‘simple monk’ who spent 33 years in prisons and labor camps for resisting the Chinese, a rare Tibetan voice is heard.” —The New York Times Book Review Palden Gyatso was born in a Tibetan village in 1933 and became an ordained Buddhist monk at eighteen—just as Tibet was in the midst of political upheaval. When Communist China invaded Tibet in 1950, it embarked on a program of “reform” that would eventually affect all of Tibet’s citizens and nearly decimate its ancient culture. In 1967, the Chinese destroyed monasteries across Tibet and forced thousands of monks into labor camps and prisons. Gyatso spent the next twenty-five years of his life enduring interrogation and torture simply for the strength of his beliefs. Palden Gyatso’s story bears witness to the resilience of the human spirit, and to the strength of Tibet’s proud civilization, faced with cultural genocide. “To readers of this memoir, however untraveled, Tibet will never again seem remote or unfamiliar. . . . Gyatso reminds us that the language of suffering is universal.” —Library Journal “Has the ring of undeniable truth. . . . Palden Gyatso’s clear-sighted eloquence (in Tsering Shakya’s fluent translation) makes his tale even more engrossing.” —San Francisco Chronicle

Scholarly and popular consensus has painted a picture of Indian Buddhist monasticism in which monks and nuns severed all ties with their families when they left home for the religious life. In this view, monks and nuns remained celibate, and those who faltered in their “vows” of monastic celibacy were immediately and irrevocably expelled from the Buddhist Order. This romanticized image is based largely on the ascetic rhetoric of texts such as the Rhinoceros Horn Sutra. Through a study of Indian Buddhist law codes (vinaya), Shayne Clarke dehorns the rhinoceros, revealing that in their own legal narratives, far from renouncing familial ties, Indian Buddhist writers take for granted the fact that monks and nuns would remain in contact with their families. The vision of the monastic life that emerges from Clarke's close reading of monastic law codes challenges some of our most basic scholarly notions of what it meant to be a Buddhist monk or nun in India around the turn of the Common Era. Not only do we see thick narratives depicting monks and nuns continuing to interact and associate with their families, but some are described as leaving home for the religious life with their children, and some as married monastic couples. Clarke argues that renunciation with or as a family is tightly woven into the very fabric of Indian Buddhist renunciation and monasticisms. Surveying the still largely uncharted terrain of Indian Buddhist monastic law codes preserved in Sanskrit, Tibetan, and Chinese, Clarke provides a comprehensive, pan-Indian picture of Buddhist monastic attitudes toward family. Whereas scholars have often assumed that monastic Buddhism must be anti-familial, he demonstrates that these assumptions were clearly not shared by the authors/redactors of Indian Buddhist monastic law codes. In challenging us to reconsider some of our most cherished assumptions concerning Indian Buddhist monasticisms, he provides a basis to rethink later forms of Buddhist monasticism such as those found in Central Asia, Kaśmīr, Nepal, and Tibet not in terms of corruption and decline but of continuity and development of a monastic or renunciant ideal that we have yet to understand fully.