One of India's greatest epics, the Ramayana pervades the country's moral and cultural consciousness. For generations it has served as a bedtime story for Indian children, while at the same time engaging the interest of philosophers and theologians. Believed to have been composed by Valmiki sometime between the eighth and sixth centuries BC, the Ramayana tells the tragic and magical story of Rama, the prince of Ayodhya, an incarnation of Lord Visnu, born to rid the earth of the terrible demon Ravana. An idealized heroic tale ending with the inevitable triumph of good over evil, the Ramayana is also an intensely personal story of family relationships, love and loss, duty and honor, of harem intrigue, petty jealousies, and destructive ambitions. All this played out in a universe populated by larger-than-life humans, gods and celestial beings, wondrous animals and terrifying demons. With her magnificent translation and superb introduction, Arshia Sattar has successfully bridged both time and space to bring this ancient classic to modern English readers.

The Rajputs ruled the vast majority of the kingdoms that were joined together after Indian Independence to form the state Rajasthan, "Land of Kings." An important part of Rajput religion is the worship of "heroes" who have died in battle. In this book, Harlan explores the idea of the Rajput hero. She is particularly interested in the role played by gender in stories about heroes and their worship. She looks at the differences between female and male storytellers, the relationships of the hero to the woman in his tale, and the relationship of the hero to the goddess for whom he is both a sacrifice and henchman. She obtains her materials from interviews with Rajput families and their servants, from songfests, from bystanders at shrines, from ritual specialists. Ultimately she shows how heroic traditions encapsulate and express ideals of perfection and masculinity, defied most visibly against the backdrop of domesticity and femininity. More broadly she argues that heroes reflect ever-changing valuations of history, and serve as sources of inspiration for facing contemporary challenges (domestic, communal, national) and concerns about the future.

We live in an era defined by a sense of separation, even in the midst of networked connectivity. As cultural climates sour and divisive political structures spread, we are left wondering about our ties to each other. Consequently, there is no better time than now to reconsider ideas of unity. In The Ethics of Oneness, Jeremy David Engels reads the Bhagavad Gita alongside the works of American thinkers Ralph Waldo Emerson and Walt Whitman. Drawing on this rich combination of traditions, Engels presents the notion that individuals are fundamentally interconnected in their shared divinity. In other words, everything is one. If the lessons of oneness are taken to heart, particularly as they were expressed and celebrated by Whitman, and the ethical challenges of oneness considered seriously, Engels thinks it is possible to counter the pervasive and problematic American ideals of hierarchy, exclusion, violence, and domination.

Kabir was an extraordinary oral poet whose works have been sung and recited by millions throughout North India for half a millenium. He may have been illiterate--'I do not touch ink or paper, this hand has never grasped a pen'--and he preached an abrasive, sometimes shocking, always uncompromising message that exhorted his audience to shed their delusions, pretensions, and empty orthodoxies in favour of an intense, direct, and personal confrontation with the truth. Thousands of poems are popularly attributed to Kabir, but only a few written collections have survived over the centuries. The Bijak is one of the most important, and is the sacred book of those who follow Kabir.

This is the first full-length study of the devotional poetry and poetics of the 14th-century poet-philosopher Vedantadesika, one of the most outstanding and influential figures in the hindu tradition of Sri-Vaishnavism (the cult of Lord Vishnu). Despite their intrinsic beauty and theological importance, the poetry and philosophy of Vedantadesika have received very little scholarly attention. However, for millions who belong to the Vaishnava tradition these poems are not just classical literature; they are committed to memory, recited, sung and enacted in ritual both in India and throughout the Hindu diaspora. Steven Hopkins here offers a comparative study of the Sanskrit, Pakrit and Tamil poems composed by Vedantadesika in praise of important Vaishnava shrines and their icons - poems that are considered to be the apogee of South Indian devotional literature.

Over a period of ten years, William Sax studied the inhabitants of the former kingdom of Garhwal, located in north India. These people are deeply devoted to the great Indian national epic, the Mahabharata. Sax attended and participated in dozens of performances of the pandav lila - a ritual reenactment of scenes from the Mahabharata in dance - and observed in context in village life. He also discovered and documented a bizarre and fascinating cult whose existence was only previously rumoured, which worships and exalts the villains of the epic and reviles the usual heroes. This book not only opens a window on a fascinating (and threatened) aspect of rural Indian life and Hinduism as a living religion, but provides an accessible introduction to the Mahabharata itself, including lively translations of many songs and poems based on the epic, and a prologue containing a concise and readable summary of the entire story.

Over a period of ten years, William Sax studied the inhabitants of the former kingdom of Garhwal, located in north India. These people are deeply devoted to the great Indian national epic, the Mahabharata. Sax attended and participated in dozens of performances of the pandav lila - a ritual reenactment of scenes from the Mahabharata in dance - and observed in context in village life. He also discovered and documented a bizarre and fascinating cult whose existence was only previously rumoured, which worships and exalts the villains of the epic and reviles the usual heroes. This book not only opens a window on a fascinating (and threatened) aspect of rural Indian life and Hinduism as a living religion, but provides an accessible introduction to the Mahabharata itself, including lively translations of many songs and poems based on the epic, and a prologue containing a concise and readable summary of the entire story.

This vibrant collection presents 145 brief Bengali lyric poems dedicated to the Hindu goddesses Kali and Uma. These poems - many of which are presented here for the first time in English translation - were written from the early eighteenth century up to the contemporary period. They represent the unique Bengali tradition of goddess worship (Saktism) as it developed over this period. McDermott's lucid introduction places these works in their historical context and shows how images of the goddesses evolved over the centuries. Her lively translations of these poetic lyrics evoke the passion and devotion of the followers of Kali and Uma and shed light on the history and practice of goddess worship.

"In BANARAS, Diana Eck . . . has written a notable book about this greatest of Indian pilgrimage sites. . . . Her brilliant, comprehensive book seems likely to remain for a long time the definitive work on this great Indian city".--WASHINGTON POST. 61 photos. 7 maps.

This book offers a close-up view of the religious world of one of the most influential families in Vrinbadan, India's premier place of pilgrimage for worshipers of Krishna. This priestly family has arguably been the most creative force in this important town. Their influence also radiates well beyond India's borders both because of their tireless work in fostering scholarship and performance about Krishna and because the scion of the family, Shrivatsa Goswami, has become an international spokesman for Hindu ways and concerns. Case, who has been an occasional resident in the family ashram, gives the reader a real sense of the atmosphere of daily life there, and the complete devotion of the residents to the service and worship of Krishna.

Rama goes to the monkey capital of Kishkindha to seek help in finding Sita, and meets Hanuman, the greatest of the monkey heroes. There are two claimants for the monkey throne, Valin and Sugriva; Rama helps Sugriva win the throne, and in return Sugriva promises to help in the search for Sita. The monkey hordes set out in every direction to scour the world, but without success until an old vulture tells them she is in Lanka. Hanuman promises to leap over the ocean to Lanka to pursue the search.

Co-published by New York University Press and the JJC Foundation

For more on this title and other titles in the Clay Sanskrit series, please visit http: //www.claysanskritlibrary.org

The rise of authoritarian Hindu mass movements and political formations in India since the early 1980s raises fundamental questions about the resurgence of chauvinistic ethnic, religious and nationalist movements in the late modern period. This book examines the history and ideologies of Hindu nationalism and -i-Hindutva-/i- from the end of the last century to the present, and critically evaluates the social and political philosophies and writings of its main thinkers.
Hindu nationalism is based on the claim that it is an indigenous product of the primordial and authentic ethnic and religious traditions of India. The book argues instead that these claims are based on relatively recent ideas, frequently related to western influences during the colonial period. These influences include eighteenth and nineteenth century European Romantic and Enlightenment rationalist ideas preoccupied with archaic primordialism, evolution, organicism, vitalism and race. As well as considering the ideological impact of National Socialism and Fascism on Hindu nationalism in the 1930s, the book also looks at how Aryanism continues to be promoted in unexpected forms in contemporary India.
Using a wide range of historical and contemporary sources, the author considers the consequences of Hindu nationalist resurgence in the light of contemporary debates about minorities, secular citizenship, ethics and modernity.

The rise of authoritarian Hindu mass movements and political formations in India since the early 1980s raises fundamental questions about the resurgence of chauvinistic ethnic, religious and nationalist movements in the late modern period. This book examines the history and ideologies of Hindu nationalism and ]i]Hindutva]/i] from the end of the last century to the present, and critically evaluates the social and political philosophies and writings of its main thinkers.Hindu nationalism is based on the claim that it is an indigenous product of the primordial and authentic ethnic and religious traditions of India. The book argues instead that these claims are based on relatively recent ideas, frequently related to western influences during the colonial period. These influences include eighteenth and nineteenth century European Romantic and Enlightenment rationalist ideas preoccupied with archaic primordialism, evolution, organicism, vitalism and race. As well as considering the ideological impact of National Socialism and Fascism on Hindu nationalism in the 1930s, the book also looks at how Aryanism continues to be promoted in unexpected forms in contemporary India.Using a wide range of historical and contemporary sources, the author considers the consequences of Hindu nationalist resurgence in the light of contemporary debates about minorities, secular citizenship, ethics and modernity.

Hindu apologists routinely support their interpretations of the Hindu world view with an almost promiscuous use of the world's many philosophies and religions. This book examines the classical roots and contemporary significance of this eclecticism within modern Hindu discourse. Brian Hatcher begins by focusing on the thought of Swami Vivekananda as exemplary of the tone and character of modern Hindu eclecticism. Hatcher then identifies the ancient antecedents of this eclecticism in the sacrificial ritualism of the Vedas. Returning to the modern period, he focuses on 19th-century Bengal, introducing the reader to a wide range of modern Indian eclecticisms. In conclusion, Hatcher proposes a pragmatic approach to evaluating the validity of eclectic knowledge.

Hagiography, the saint's life, is one of the most popular genres of religious literature in India. For this study, Robin Rinehart has delved into the multiple written and oral accounts of the life of Swami Rama Tirtha (1873-1906). While the earliest accounts of his life portray him as a deeply spiritual man and compelling religious leader, the most recent accounts make far more sweeping claims about him as an avatar and as the primary force behind India's achievement of independence from the British in 1947. Through analysis of the rhetorical strategies of those who have written about his life (his hagiographers), Rinehart shows that descriptions of the experience of being in Swami Rama Tirtha's presence are a central feature of these accounts. The differences between the experiences of close disciples of the Swami and those of followers of a later period help account for the radical changes in the portrayal of the Swami in the hagiographical tradition. Focusing on the role of the hagiographer as mediator between the saint and the saint's followers, Rinehart highlights the role of hagiographers in shaping these followers' communities.

For roughly two thousand years, the veneration of sacred fossil ammonites, called Shaligrams, has been an important part of Hindu and Buddhist ritual practice throughout South Asia and among the global Diaspora. Originating from a single remote region of Himalayan Nepal, called Mustang, Shaligrams are all at once fossils, divine beings, and intimate kin with families and worshippers. Through their lives, movements, and materiality, Shaligrams then reveal fascinating new dimensions of religious practice, pilgrimage, and politics. But as social, environmental, and national conflicts in the politically-contentious region of Mustang continue to escalate, the geologic, mythic, and religious movements of Shaligrams have come to act as parallels to the mobility of people through both space and time. Shaligram mobility therefore traverses through multiple social worlds, multiple religions, and multiple nations revealing Shaligram practitioners as a distinct, alternative, community struggling for a place in a world on the edge.

‘In death thy glory in heaven, in victory thy glory on earth.  Arise therefore, Arjuna, with thy soul ready to fight’

The Bhagavad Gita is an intensely spiritual work that forms the cornerstone of the Hindu faith, and is also one of the masterpieces of Sanskrit poetry. It describes how, at the beginning of a mighty battle between the Pandava and Kaurava armies, the god Krishna gives spiritual enlightenment to the warrior Arjuna, who realizes that the true battle is for his own soul.

Juan Mascaró’s translation of The Bhagavad Gita captures the extraordinary aural qualities of the original Sanskrit. This edition features a new introduction by Simon Brodbeck, which discusses concepts such as dehin, prakriti and Karma.

This book offers a new exploration of the mythology of the Hindu god Siva, who spends his time playing dice with his wife, to whom he habitually loses. The result of the game is our world, which turns the god inside-out and changes his internal composition. Hindus maintain that Siva is perpetually absorbed in this game, which is recreated in innumerable stories, poems, paintings, and sculptural carvings. This notion of the god at play, argue Handelman and Shulman, is one of the most central and expressive veins in the metaphysics elaborated through the centuries, in many idioms and modes, around the god.
The book comprises three interlocking essays; the first presents the dice-game proper, in the light of the texts and visual depictions the authors have collected. The second and third chapters take up two mythic "sequels" to the game. Based on their analysis of these sequels, the authors argue that notions of "asceticism" so frequently associated with Siva, with Yoga, and with Hindu religion are, in fact, foreign to Hinduism's inherent logic as reflected in Siva's game of dice. They suggest an alternative reading of this set of practices and ideas, providing startling new insights into Hindu mythology and the major poetic texts from the classical Sanskrit tradition.

This book offers a new exploration of the mythology of the Hindu god Siva, who spends his time playing dice with his wife, to whom he habitually loses. The result of the game is our world, which turns the god inside-out and changes his internal composition. Hindus maintain that Siva is perpetually absorbed in this game, which is recreated in innumerable stories, poems, paintings, and sculptural carvings. This notion of the god at play, arguee Handelman and Shulman, is one of the most central and expressive veins in the metaphysics elaborated through the centuries, in many idioms and modes, around the god.
The book comprises three interlocking essays; the first presents the dice-game proper, in the light of the texts and visual depictions the authors have collected. The second and third chapters take up two mythic "sequels" to the game. Based on their analysis of these sequels, the authors argue that notions of "asceticism" so frequently associated with Siva, with Yoga, and with Hindu religion are, in fact, foreign to Hinduism's inherent logic as reflected in Siva's game of dice. They suggest an alternative reading of this set of practices and ideas, providing startling new insights into Hindu mythology and the major poetic texts from the classical Sanskrit tradition.

Salvific space is one of the central ideas in the Hindu traditions of pilgrimage, and concerns the ability of space, especially sites associated with bodies of water such as rivers and lakes, to grant salvific rewards. Focusing on religious, historical and sociological questions about the phenomenon, this book investigates the narratives, rituals, history and structures of salvific space, and looks at how it became a central feature of Hinduism. Arguing that salvific power of place became a major dimension of Hinduism through a development in several stages, the book analyses the historical process of how salvific space and pilgrimage in the Hindu tradition developed. It discusses how the traditions of salvific space exemplify the decentred polycentrism that defines Hinduism. The book uses original data from field research, as well as drawing on main textual sources such as Mahabharata, the Puranas, the medieval digests on pilgrimage places (tirthas), and a number of Sthalapuranas and Mahatmyas praising the salvific power of the place. By looking at some of the contradictions in and challenges to the tradition of Hindu salvific space in history and in contemporary India, the book is a useful study on Hinduism and South Asian Studies.

The Hindu Goddess Laksmi is the consort of the great God Vishnu. This book looks at the relationship between Laskmi and Vishnu in South Indian tradition. In some other sub-traditions, P. Pratap Kumar shows, the Goddess is seen as a mediator between devotees and God. Others put her on a par with her male counterpart. In yet other traditions she is worshiped as an independent deity in her own right. South Indian Vaisnavism views the Goddess in all of these ways, with the result that theological debates have flourished. Clarifying these debates and the assumptions behind them, Kumar contributes not only to our understanding of this particular tradition, but also to an understanding of gender issues in the study of religion.

This is the first complete English translation of an important work of Tamil poetics. Composed in southern India around the eighth century CE, this is a commentary structured around 60 verses of uncertain origin on the poetry of love. The commentary also includes hundreds of illustrative poems drawn from various Tamil literary periods ranging from the very earliest through the eighth century.