Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Sign In  |  Sign up
Your Cart (0)
Best Deals
Share our website with your friends.
Email this page to a friend
Books > Art and Architecture > YOGINI CULT AND TEMPLES: A Tantric Tradition (A Rare Book)
Subscribe to our newsletter and discounts
YOGINI CULT AND TEMPLES: A Tantric Tradition (A Rare Book)
YOGINI CULT AND TEMPLES: A Tantric Tradition (A Rare Book)
Description

Preface

A simple circular enclosure with no roof and no hidden sanctum sanctorum, standing open to the sky and permitting the sunlight to pour into its exposed arena, is an unusual phenomenon for an Indian temple. Within the enclosure and placed in niches in its circular walls are a series of female images, generally sixty-four in number, with beautiful bodies but often with non-human heads. These shrines are referred to as Chaunsat (64) Yogini temple; the cult that gave rise to them has remained a mystery and total ignorance surrounds their character and construction. Intrigued by the curious nature of these temples and their enigmatic images, I embarked on a study of the Yoginis and their shrines, hoping to uncover the secrets of this mysterious cult.

Remains of this remarkable variety of temple are scattered over the northern part of India and with a few exceptions, they are located in sites remote and difficult of access. Most of the Yogini temples were reported by Cunningham in his exploratory tours of the late 19th century, but few have been explored since. My travels into the les frequented parts of central India where robber-gangs known as dacoits are still active, led to interesting encounters. At Dudahi (which has a Yogini temple) the villagers barricaded themselves in their huts fully convinced that I was the local dacoit queen, Hasina; while at the Yogini site of Naresar, I discovered that following a successful kidnapping, the temples were frequently used by the dacoits as a safe and unknown shelter.

One reason why the Yoginis and their temples have been neglected may be due to the deep sense of fear and awe that they inspire in the average person. People generally refer to the Yoginis in hushed tones, if at all they mention them. This secrecy is maintained to such as extent that the very existence of the Yogini temple at Hirapur became public knowledge only as recently as the year 1953. it is quite amazing that this well-preserved shrine, barely ten miles from the major temple center of Bhubanesvar, should have remained unknown all these years. There is a widespread apprehension that one may be cursed by the Yoginis for a whole host of reasons and it is believed that even approaching too close to their temples may have disastrous consequences. This deepseated fear makes the average villager and even town-dweller steer clear of the Yogini temple. He would rather not talk to you about Yogini, much less lead you to one of their shrines.

This dread of the Yoginis seems to have been prevalent since ancient times. The Brahmanda Purana which incorporates the well-known poem Lalita Sahasranama or "Thousand Names of Lalita", concludes the section with the warning that anyone who so loses his wits as to impart the poem to a non-initiate will be cursed by the Yoginis. To incur the curse of the Yoginis is regarded as a fate worse than death. The Jnanarnava Tantra similarly tells us that a person transmitting sacred and secret knowledge to one who is uninitiated, will become food for the Yoginis. This attitude has probably been the cause for the Yogini cult remaining such a well-guarded secret over the centuries.

Published material holds little of relevance to the Yogini cult. Surveys of Indian art have generally ignored the Yoginis and their temples. To historians of architecture the simple, hypaethral shrines of the Yoginis, lacking towers, gateways and decorative carvings, may have seemed insignificant in the context of the history of the Indian temple. It is surpising, however, that the exquisitely sculpted images of the Yoginis in some of the temples have not attracted those interested in the development of Indian sculpture. More difficult to comprehend is the fact that neither iconographers nor historians of Indian religion have paid any attention to a cult that was of notable consequence during the medieval period, judging from the considerable number of temples that still exist and others that have been destroyed. The cult of the Yoginis has been ignored even in those works destroyed. The cult of the Yoginis has been ignored even in those works devoted entirely to the lesser-known religious sects, as also in books devoted to the various forms of worship connected with the Great Goddess? Even studies on tantra have by-passed the Yogini temples in relative silence, ignoring this unique cult.

Preliminary investigation having suggested the tantric character of Yogini worship, I attempted to communicate with tantric gurus, hoping to gain from them an insight into these ancient, lost traditions. I found, however, that only these ancient, lost traditions. I found, however, that only those seeking initiation are welcome. While I considered the possibility of taking such a step, I soon realized that this would not be a practicable solution since in north India (in contrast to the south) such initiation would involve not only participation in rites of a decidedly dubious nature, but also the swearing of an oath of secrecy regarding all information imparted after initiation.

I turned hence to manuscript collections in various parts of the sub-continent, and it was after many months of persistent search that I finally came across manuscripts, both on paper and palm-leaf, that threw light on this hitherto neglected facet of medieval religion and culture. I have been able, of course, only to skim the surface of the vast quantity of material available in manuscript form. Apart from the numerous and often uncatalogued library collections, several families possess old and valuable manuscripts. In many parts of India, manuscripts are regarded with reverence, being worshipped together with the family gods besides whom they are placed. Frequently it is believed that these documents possess a certain potency; for instance, to this day when Orissan rivers are in spate, manuscripts are thrown into them to placate and appease the gods!

Information pertinent to the Yoginis and the cult associated with them emerged ultimately both from a series of unknown and unpublished manuscripts, and from certain published Sanskrit texts, which have not been, so far, systematically analysed. Details of these sources will be found in the Bibliography, but I would like to review briefly the material I have explored. Extant in manuscript form, in libraries at Varanasi, Baroda, Madras and elsewhere, are a number of Yogini namavalis which are lists of names of the Yoginis. Such name-lists are not preceded by any explanatory material and they usually end with a single verse stating that the Yoginis should be worshipped devoutly. While several such namavalis exits, these give us little information on the Yoginis or their cult, merely providing us with sets of names that rarely tally from one list to the next. Puranas referring to the Yoginis usually incorporate such namavalis, and the Agni Purana for instance contains two name-lists, as does the Skanda Purana and the Kalika Purana. Two namavalis within the same Purana (as in the case of the Skanda Purana) often contain totally different lists of sixty-four names. However, a closer examination of these and other Puranic texts provides information on the character of the Yoginis and clues to their relationship with the Great Goddess.

A group of manuscripts with titles such as Yoginipujavidhi or "Manner of Worship of the Yoginis" might appear, at first acquaintance, to contain material that would throw light on the Yoginis of the Yogini temples. However, all these documents prove to be texts of the Sri Vidya cult, and the Yoginis of its Sri Cakra belong to a category apart from these were are considering. Such manuscripts may then be discounted in our present study. The same applies to a class of texts found in most manuscript libraries, entitled Yoginidasa: these are works of astrological significance only. Historical romances and semi-historical literature such as Somadevasuri's Yasastilaka (A. D. 959), Kalhana's Rajatarangini (c. 1150) and Somadeva's Kathasaritsagara (c. 1070) contain tales about Yoginis. A close scrutiny of these stories in the original Sanskrit indicates that while most such accounts are about human witches, a few portray the Yoginis as goddesses and thus provide us with relevant material.

It is, however, from tantras belonging to the Kaula school that really significant information on the Yoginis and the cult associated with them may be culled. The language in which these tantras are written is by no means straightforward; in fact, these documents are often couched in an intentional abstruse language called sandha bhasa, clear only to the initiate. Cults associated with tantra are esoteric by nature and initiation through a guru is essential. Since the guru introduces the initiate to the secrets of the cult, there is no necessity for explicit statements in the written texts. Kaula tantras then refer to the Yoginis without clear explanatory statements on the position held by these goddesses, obviously assuming that such basic facts would be known already to their readers. The Kularnava, one of the best known tantras of the Kaula school, gives us valuable clues to the status of the Yoginis and indicates their prominence among followers of the Kaula path. Published with selected English readings which do not mention the term Yogini, the Kularnava Tantra, in its original Sanskrit texts, clearly contains numerous reference to the Yoginis. A series of such references are found, on analysis, to be highly enlightening. The tantric text Kaulajnananirnaya which belongs to a school that calls itself Yogini Kaula is also noteworthy.

The hitherto unknown and unstudied Sri Matottara Tantra provides us with extremely important information on the Yogini cult. The Matottara, listed in certain traditions as one of the original sixty-four tantras, ends each chapter with a reference to its doctrine as Yoginiguhya meaning "Secret of the Yoginis". Written in Sanskrit, this tantra exists in the Nepal National Archives in over thirty manuscript copies in both the Newari and Devanagari scripts, of which the earliest version dated in the text itself, belongs to the Newari year 729 or A. D. 1609. My study of this tantra is based on a complete version written in the Devanagari scripts (No. 4-2506). Not unknown in India proper, the Matottara Tantra is the original of the so-called Goraksa Samhita published in its incomplete form by the Sanskrit University at Varanasi. In this later version, it is repeatedly stated that this esoteric knowledge has not been told elsewhere except in the Sri Matottara (anya tantram maya guptam kathitam srimatottare), and each chapter ends with the statement that the text is of the Kaula school. Janardan Pandeya who edited the Goraksa Samhita is of the opinion that the manuscript is approximately four hundred years old. The text of the Samhita may, however, have been composed much earlier, which would indicate that the original Matottara was composed earlier still.

Taking the form of a dialogue between Siva and Devi Kubjika, the Sri Matottara Tantra is in the nature of a compendium of cakras (ritual circles), the origin and significance of each being explained in an independent chapter, together with instructions for its diagrammatic presentation. Of special relevance to Yoginis are four cakras detailed in this text; the Khecari Cakra and the Yogini Cakra are both circles of sixty-four Yoginis; the Mula Cakra is a grouping of eighty-one Yoginis; and the Malini Cakra is a circle of fifty goddesses. The Matottara intimates that the aim of Yogini worship is the acquisition of a variety of occult powers and it also given an indication of the ritual practices associated with the cult.

It appears that the worship of the Yoginis, most frequently in a group of sixty-four, was one of the significant, though less familiar, cults practiced by the Saktas who believed in the supremacy of Sakti or Power concentrated in the person of the Great Goddess.

 

CONTENTS

 

Acknowledgements viii
Preface ix
Introduction 1
Concepts and Cult  
1. The Many Aspects of Yoginis 11
2. The Circle and Cakras of Yoginis 39
3. Occult Powers and Cult Practices 53
Yogini Temples and Images  
4. Origins and Spread of the Yogini Cult 67
5. Sixty-four Yogini Temples in Orissa 91
6. Sixty-four Yogini Temples in Central India 115
7. Bheraghat: A Temple of Eight-one Yoginis 125
8. Temples of the Forty-two Yoginis 141
9. Four Collections of Yoginis from Central India 145
10. South Indian Yoginis 175
Conclusion 185
Appendix I: Yoginis Including Matrkas 187
Appendix II: Two Major Yogini Traditions Excluding Matrkas 201
Appendix III: Two unfolding Formations of 64 Yoginis 217
Notes 219
Bibliography 228
Index 237

Click Here for More Books Published By National Museum

 


Delivered by to all international destinations within 3 to 5 days, fully insured.

YOGINI CULT AND TEMPLES: A Tantric Tradition (A Rare Book)

Item Code:
IDE937
Cover:
Hardcover
Edition:
1986
Language:
English
Size:
13.2" X 10.0"
Pages:
252 (Color Illus: 33, B & W Illus: 171, Figures: 18, Map: 1)
Other Details:
Weight of the Book: 1.820 Kg
Price:
$100.00   Shipping Free - 4 to 6 days
Notify me when this item is available
Notify me when this item is available
You will be notified when this item is available
Add to Wishlist
Send as e-card
Send as free online greeting card
YOGINI CULT AND TEMPLES: A Tantric Tradition (A Rare Book)

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 27809 times since 24th Aug, 2014

Preface

A simple circular enclosure with no roof and no hidden sanctum sanctorum, standing open to the sky and permitting the sunlight to pour into its exposed arena, is an unusual phenomenon for an Indian temple. Within the enclosure and placed in niches in its circular walls are a series of female images, generally sixty-four in number, with beautiful bodies but often with non-human heads. These shrines are referred to as Chaunsat (64) Yogini temple; the cult that gave rise to them has remained a mystery and total ignorance surrounds their character and construction. Intrigued by the curious nature of these temples and their enigmatic images, I embarked on a study of the Yoginis and their shrines, hoping to uncover the secrets of this mysterious cult.

Remains of this remarkable variety of temple are scattered over the northern part of India and with a few exceptions, they are located in sites remote and difficult of access. Most of the Yogini temples were reported by Cunningham in his exploratory tours of the late 19th century, but few have been explored since. My travels into the les frequented parts of central India where robber-gangs known as dacoits are still active, led to interesting encounters. At Dudahi (which has a Yogini temple) the villagers barricaded themselves in their huts fully convinced that I was the local dacoit queen, Hasina; while at the Yogini site of Naresar, I discovered that following a successful kidnapping, the temples were frequently used by the dacoits as a safe and unknown shelter.

One reason why the Yoginis and their temples have been neglected may be due to the deep sense of fear and awe that they inspire in the average person. People generally refer to the Yoginis in hushed tones, if at all they mention them. This secrecy is maintained to such as extent that the very existence of the Yogini temple at Hirapur became public knowledge only as recently as the year 1953. it is quite amazing that this well-preserved shrine, barely ten miles from the major temple center of Bhubanesvar, should have remained unknown all these years. There is a widespread apprehension that one may be cursed by the Yoginis for a whole host of reasons and it is believed that even approaching too close to their temples may have disastrous consequences. This deepseated fear makes the average villager and even town-dweller steer clear of the Yogini temple. He would rather not talk to you about Yogini, much less lead you to one of their shrines.

This dread of the Yoginis seems to have been prevalent since ancient times. The Brahmanda Purana which incorporates the well-known poem Lalita Sahasranama or "Thousand Names of Lalita", concludes the section with the warning that anyone who so loses his wits as to impart the poem to a non-initiate will be cursed by the Yoginis. To incur the curse of the Yoginis is regarded as a fate worse than death. The Jnanarnava Tantra similarly tells us that a person transmitting sacred and secret knowledge to one who is uninitiated, will become food for the Yoginis. This attitude has probably been the cause for the Yogini cult remaining such a well-guarded secret over the centuries.

Published material holds little of relevance to the Yogini cult. Surveys of Indian art have generally ignored the Yoginis and their temples. To historians of architecture the simple, hypaethral shrines of the Yoginis, lacking towers, gateways and decorative carvings, may have seemed insignificant in the context of the history of the Indian temple. It is surpising, however, that the exquisitely sculpted images of the Yoginis in some of the temples have not attracted those interested in the development of Indian sculpture. More difficult to comprehend is the fact that neither iconographers nor historians of Indian religion have paid any attention to a cult that was of notable consequence during the medieval period, judging from the considerable number of temples that still exist and others that have been destroyed. The cult of the Yoginis has been ignored even in those works destroyed. The cult of the Yoginis has been ignored even in those works devoted entirely to the lesser-known religious sects, as also in books devoted to the various forms of worship connected with the Great Goddess? Even studies on tantra have by-passed the Yogini temples in relative silence, ignoring this unique cult.

Preliminary investigation having suggested the tantric character of Yogini worship, I attempted to communicate with tantric gurus, hoping to gain from them an insight into these ancient, lost traditions. I found, however, that only these ancient, lost traditions. I found, however, that only those seeking initiation are welcome. While I considered the possibility of taking such a step, I soon realized that this would not be a practicable solution since in north India (in contrast to the south) such initiation would involve not only participation in rites of a decidedly dubious nature, but also the swearing of an oath of secrecy regarding all information imparted after initiation.

I turned hence to manuscript collections in various parts of the sub-continent, and it was after many months of persistent search that I finally came across manuscripts, both on paper and palm-leaf, that threw light on this hitherto neglected facet of medieval religion and culture. I have been able, of course, only to skim the surface of the vast quantity of material available in manuscript form. Apart from the numerous and often uncatalogued library collections, several families possess old and valuable manuscripts. In many parts of India, manuscripts are regarded with reverence, being worshipped together with the family gods besides whom they are placed. Frequently it is believed that these documents possess a certain potency; for instance, to this day when Orissan rivers are in spate, manuscripts are thrown into them to placate and appease the gods!

Information pertinent to the Yoginis and the cult associated with them emerged ultimately both from a series of unknown and unpublished manuscripts, and from certain published Sanskrit texts, which have not been, so far, systematically analysed. Details of these sources will be found in the Bibliography, but I would like to review briefly the material I have explored. Extant in manuscript form, in libraries at Varanasi, Baroda, Madras and elsewhere, are a number of Yogini namavalis which are lists of names of the Yoginis. Such name-lists are not preceded by any explanatory material and they usually end with a single verse stating that the Yoginis should be worshipped devoutly. While several such namavalis exits, these give us little information on the Yoginis or their cult, merely providing us with sets of names that rarely tally from one list to the next. Puranas referring to the Yoginis usually incorporate such namavalis, and the Agni Purana for instance contains two name-lists, as does the Skanda Purana and the Kalika Purana. Two namavalis within the same Purana (as in the case of the Skanda Purana) often contain totally different lists of sixty-four names. However, a closer examination of these and other Puranic texts provides information on the character of the Yoginis and clues to their relationship with the Great Goddess.

A group of manuscripts with titles such as Yoginipujavidhi or "Manner of Worship of the Yoginis" might appear, at first acquaintance, to contain material that would throw light on the Yoginis of the Yogini temples. However, all these documents prove to be texts of the Sri Vidya cult, and the Yoginis of its Sri Cakra belong to a category apart from these were are considering. Such manuscripts may then be discounted in our present study. The same applies to a class of texts found in most manuscript libraries, entitled Yoginidasa: these are works of astrological significance only. Historical romances and semi-historical literature such as Somadevasuri's Yasastilaka (A. D. 959), Kalhana's Rajatarangini (c. 1150) and Somadeva's Kathasaritsagara (c. 1070) contain tales about Yoginis. A close scrutiny of these stories in the original Sanskrit indicates that while most such accounts are about human witches, a few portray the Yoginis as goddesses and thus provide us with relevant material.

It is, however, from tantras belonging to the Kaula school that really significant information on the Yoginis and the cult associated with them may be culled. The language in which these tantras are written is by no means straightforward; in fact, these documents are often couched in an intentional abstruse language called sandha bhasa, clear only to the initiate. Cults associated with tantra are esoteric by nature and initiation through a guru is essential. Since the guru introduces the initiate to the secrets of the cult, there is no necessity for explicit statements in the written texts. Kaula tantras then refer to the Yoginis without clear explanatory statements on the position held by these goddesses, obviously assuming that such basic facts would be known already to their readers. The Kularnava, one of the best known tantras of the Kaula school, gives us valuable clues to the status of the Yoginis and indicates their prominence among followers of the Kaula path. Published with selected English readings which do not mention the term Yogini, the Kularnava Tantra, in its original Sanskrit texts, clearly contains numerous reference to the Yoginis. A series of such references are found, on analysis, to be highly enlightening. The tantric text Kaulajnananirnaya which belongs to a school that calls itself Yogini Kaula is also noteworthy.

The hitherto unknown and unstudied Sri Matottara Tantra provides us with extremely important information on the Yogini cult. The Matottara, listed in certain traditions as one of the original sixty-four tantras, ends each chapter with a reference to its doctrine as Yoginiguhya meaning "Secret of the Yoginis". Written in Sanskrit, this tantra exists in the Nepal National Archives in over thirty manuscript copies in both the Newari and Devanagari scripts, of which the earliest version dated in the text itself, belongs to the Newari year 729 or A. D. 1609. My study of this tantra is based on a complete version written in the Devanagari scripts (No. 4-2506). Not unknown in India proper, the Matottara Tantra is the original of the so-called Goraksa Samhita published in its incomplete form by the Sanskrit University at Varanasi. In this later version, it is repeatedly stated that this esoteric knowledge has not been told elsewhere except in the Sri Matottara (anya tantram maya guptam kathitam srimatottare), and each chapter ends with the statement that the text is of the Kaula school. Janardan Pandeya who edited the Goraksa Samhita is of the opinion that the manuscript is approximately four hundred years old. The text of the Samhita may, however, have been composed much earlier, which would indicate that the original Matottara was composed earlier still.

Taking the form of a dialogue between Siva and Devi Kubjika, the Sri Matottara Tantra is in the nature of a compendium of cakras (ritual circles), the origin and significance of each being explained in an independent chapter, together with instructions for its diagrammatic presentation. Of special relevance to Yoginis are four cakras detailed in this text; the Khecari Cakra and the Yogini Cakra are both circles of sixty-four Yoginis; the Mula Cakra is a grouping of eighty-one Yoginis; and the Malini Cakra is a circle of fifty goddesses. The Matottara intimates that the aim of Yogini worship is the acquisition of a variety of occult powers and it also given an indication of the ritual practices associated with the cult.

It appears that the worship of the Yoginis, most frequently in a group of sixty-four, was one of the significant, though less familiar, cults practiced by the Saktas who believed in the supremacy of Sakti or Power concentrated in the person of the Great Goddess.

 

CONTENTS

 

Acknowledgements viii
Preface ix
Introduction 1
Concepts and Cult  
1. The Many Aspects of Yoginis 11
2. The Circle and Cakras of Yoginis 39
3. Occult Powers and Cult Practices 53
Yogini Temples and Images  
4. Origins and Spread of the Yogini Cult 67
5. Sixty-four Yogini Temples in Orissa 91
6. Sixty-four Yogini Temples in Central India 115
7. Bheraghat: A Temple of Eight-one Yoginis 125
8. Temples of the Forty-two Yoginis 141
9. Four Collections of Yoginis from Central India 145
10. South Indian Yoginis 175
Conclusion 185
Appendix I: Yoginis Including Matrkas 187
Appendix II: Two Major Yogini Traditions Excluding Matrkas 201
Appendix III: Two unfolding Formations of 64 Yoginis 217
Notes 219
Bibliography 228
Index 237

Click Here for More Books Published By National Museum

 


Delivered by to all international destinations within 3 to 5 days, fully insured.

Post a Comment
 
Post Review
  • I have an email-message, dating from july 29, that this requirement of the book has been alerted and that I was to be updated... So is The book " Yogini cult and temples" available, or no, in this Ganesha Sale? Please send an information, thank you!
    by Verena Mayr on 17th Sep 2015
Post a Query
For privacy concerns, please view our Privacy Policy
Based on your browsing history
Loading... Please wait

Items Related to YOGINI CULT AND TEMPLES: A Tantric Tradition (A Rare Book) (Art and Architecture | Books)

Yogini (The Shady Side of Devi)
by Guido Zanderigo
Hardcover (Edition: 2016)
D. K. Printworld Pvt. Ltd.
Item Code: NAN038
$40.00
Add to Cart
Buy Now
Vajra Yogini
by Sumati Arya
Paperback (Edition: 2002)
Rajasthan Patrika
Item Code: NAC836
$38.00
Add to Cart
Buy Now
Delhi: City of Yoginis
by Suphal Kumar
Paperback (Edition: 2006)
Pilgrims Publishing, Varanasi
Item Code: IDI989
$25.00
Add to Cart
Buy Now
Yogini: Unfolding the Goddess Within
by Shambhavi Lorain Chopra
Paperback (Edition: 2014)
Wisdom Tree
Item Code: IDF089
$28.50
Add to Cart
Buy Now
Nawa Yogini Tantra: Yoga for Women
by Swami Muktananda
Paperback (Edition: 2009)
Yoga Publications Trust
Item Code: IDE258
$28.50
Add to Cart
Buy Now
Yogini Shrines and Saktipithas (Set of 2 Volumes)
by Shantilal Nagar
Hardcover (Edition: 2006)
B.R. Publishing Corporation
Item Code: NAL248
$135.00
Add to Cart
Buy Now
Iconography of Vainayaki
by B.N. Sharma
Hardcover (Edition: 1979)
Abhinav Publications
Item Code: IDE345
$18.00
Add to Cart
Buy Now
Yogic Secrets of the Dark Goddess
by SHAMBHAVI L CHOPRA
Paperback (Edition: 2015)
Wisdom Tree
Item Code: IHJ030
$25.00
Add to Cart
Buy Now
Tantra and Sakta Art of Orissa (Three Volumes)
Item Code: IDJ914
$325.00
Add to Cart
Buy Now
Testimonials
Thank you for existing and sharing India's wonderful heritage and legacy to the world.
Angela, UK
Dear sir/sirs, Thanks a million for the two books I ordered on your website. I have got both of them and they are very much helpful for my paper writing.
Sprinna, China
Exotic India has excellent and speedy service.
M Sherman, USA
Your selection of books is impressive and unique in USA. Thank you.
Jaganath, USA
Exotic India has the best selection of Hindu/Buddhist Gods and Goddesses in sculptures and books of anywhere I know.
Michael, USA
Namaste, I received my package today. My compliments for your prompt delivery. The skirts I ordered are absolutely beautiful! Excellent tailoring and the fit is great. I will be ordering from you again. Best Regards.
Eileen
I’ve received the package 2 days ago. The painting is as beautiful as I whished! I’m very interesting in history, art and culture of India and I’m studing his civilization; so I’ve visited Rajasthan, Gujarat, Tamil Nadu and Kerala in theese years. I’m a draftwoman , so I like collect works of extraordinary arts and crafts of villages, that must be protected and helped. In a short time I’ll buy some others folk painting, as Madhubani , Kalamkari and – if it’s possible – Phad. In the meanwhile, I’m very happy to have in my home a work of your great artist. Namaste, Namaskara.
Laura, Italy.
I must compliment you on timely delivery for this order. I was very impressed. Consequently, I have just placed another large order of beads and look forward to receiving these on time as well.
Charis, India
Bonjour, je viens de recevoir ma statue tête de Bouddha en cuivre. elle est magnifique et correspond exactement à la photo. Emballage très épais et protecteur, arrivé intact. Délai de livraison de 8 jours, parfait. Votre service commercial est très réactif et courtois. Je suis donc très satisfait et je tiens à le dire. Merci.
Yves, France
I was thrilled with the Tribal Treasure Box. Your customer service is outstanding. Shopping with you is like being back in India.
Yvonne, USA
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2018 © Exotic India