regarded as being a distinct system." Hindu tantra, while practiced by some of the general lay population, was eventually overshadowed by the more popular Bhakti movements that swept throughout India from the 15th century onwards. According to Samuel, "these new devotional styles of religion, with their emphasis on emotional submission to a supreme saviour-deity, whether Saivite or Vaisnavite, were better adapted, perhaps, to the subaltern role of non-Muslim groups under Muslim rule." Saiva tantra did remain an important practice among most Saiva ascetics however. Tantric traditions also survived in certain regions, such as among the Naths of Rajasthan, in the Sri Vidya tradition of South India and in the Bengali Bauls. In Buddhism, while tantra became accepted in the great Mahayana establishments of Nalanda and Vikramashila and spread to the Himalayan regions, it also experienced serious setbacks in other regions, particularly Southeast Asia. In Burma, for example, King Anawratha (1044–1077) is said to have disbanded tantric "Ari" monks. As Theravada Buddhism became dominant in South East Asian states, tantric religions became marginalised in those regions. In Sri Lanka, tantric Buddhism also suffered debilitating setbacks. Initially the large Abhayagiri Monastery was a place where the practice of Vajrayana seems to have flourished during the 8th century. However, Abhayagiri was disbanded and forced to convert to the orthodox Mahāvihāra sect during the reign of Parakramabahu I (1153–1186). Regarding the reception of tantra during the period of Hindu modernism in the 19th and 20th centuries, Samuel writes that this period saw "a radical reframing of yogic practices away from the Tantric context." Samuel notes that while Hindu Hatha yoga had its origins in a Saiva tantric context, Given the extremely negative views of Tantra and its sexual and magical practices which prevailed in middle-class India in the late nineteenth and twentieth centuries, and still largely prevail today, this was an embarrassing heritage. Much effort was given by people such as Swami Vivekananda into reconstructing yoga, generally in terms of a selective Vedantic reading of Patañjali's Yogasutra (de Michelis 2004). The effort was largely successful, and many modern Western practitioners of yoga for health and relaxation have little or no knowledge of its original function as a preparation for the internal sexual practices of the Nath tradition. Buddhist tantra has survived in modern Indo-Tibetan Buddhism, in various Japanese traditions such as Shingon, and in the Newar Buddhism of the Kathmandu Valley. There are also