In the sixteenth century, the saint and scholar Sri Caitanya set in motion a wave of devotion to Krishna that began in eastern India and has now found its way around the world. Caitanya taught that the highest aim of life is to develop selfless love for God Krishna, the blue-hued cowherd boy who spoke the Bhagavad Gita. Although only a handful of poetry is attributed to Caitanya, his devotional theology was expounded and systematized by his followers in a vast array of poetical, philosophical, and ritual literature. This book provides a thematic study of Caitanya Vaishnava philosophy, introducing key thinkers and ideas in the early tradition, using Sanskrit and Bengali sources that have seldom been studied in English. The book addresses major areas of the tradition, including epistemology, ontology, aesthetics, ethics, and history, and every chapter includes relevant readings from primary sources.

When the Hindu nationalist Bharatiya Janata Party (BJP) assumed power in India in 1998 as the largest party of the National Democratic Alliance, it soon became evident that it prioritized educational reforms. Under BJP rule, a reorganization of the National Council of Educational Research and Training occurred, and in 2002 four new history textbooks were published. This book examines the new textbooks which were introduced, considering them to be integral to the BJP's political agenda. It analyses the ways in which their narrative and explanatory frameworks defined and invoked Hindu identity. Employing the concept of decontextualization, the author argues that notions of Hindu cultural similarity were conveyed, particularly as the textbooks paid scarce attention to social, geographical and temporal contexts in their approaches to Indian history. The book shows that intrinsic to the textbooks' emphasis on similarity is a systematic backgrounding of any references to internal lines of division within the Hindu community. Through a comparison with earlier textbooks, it sheds light on the contested nature of history writing in India, especially in terms of nation building and identity construction. This issue is also highly relevant in India today due to the electoral success of the BJP in 2014, and the efforts of the Hindu nationalist organization Vishwa Hindu Parishad to construct a coherent Hinduism. Arguing that the textbooks operate according to the BJP's ideology of Hindu cultural nationalism, this book will be of interest to academics in the field of South Asian studies, contemporary history, the uses of history, identity politics and Hindu nationalism.

First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

This volume focuses on the religious shrine in western India as an institution of cultural integration in the period spanning 200 BCE to 800 CE. It presents an analysis of religious architecture at multiple levels, both temporal and spatial, and distinguishes it as a ritual instrument that integrates individuals and communities into a cultural fabric. The work shows how these structures emphasise on communication with a host of audiences such as the lay worshipper, the ritual specialist, the royalty and the elite as well as the artisan and the sculptor. It also examines religious imagery, inscriptions, traditional lore and Sanskrit literature. The book will be of special interest to researchers and scholars of ancient Indian history, Hinduism, religious studies, architecture and South Asian studies.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Study of some 150 Hindu families (and about 1000 persons) living in Edinburgh, and particularly about the fact that two associations exist among them, one of which is based on activities at a temple.

This book is the first to present current scholarship on gender and in regional and sectarian versions of the Ramayana. Contributors explore in what ways the versions relate to other Ramayana texts as they deal with the female persona and the cultural values implicit in them. Using a wide variety of approaches, both analytical and descriptive, the authors discover common ground between narrative variants even as their diversity is recognized. It offers an analysis in the shaping of the heterogeneous Rama tradition through time as it can be viewed from the perspective of narrating women's lives. Through the analysis of the representation and treatment of female characters, narrative inventions, structural design, textual variants, and the idiom of composition and technique in art and sculpture are revealed and it is shown what and in which way these alternative versions are unique. A sophisticated exploration of the Ramayana, this book is of great interest to academics in the fields of South Asian Studies, Asian Religion, Asian Gender and Cultural Studies.

Surprising Bedfellows: Hindus and Muslims in Medieval and Early Modern India argues that religious and cultural identities in medieval and early modern India were marked by fluid and constantly shifting relationships rather than by the binary model of opposition that is assumed in so much scholarship. Building on the pioneering work of scholars such as Cynthia Talbot and Brajadulal Chattopadhyaya, these chapters seek to understand identity perception through romances, historical documents, ballads and historical epics, inscriptions and even architecture. The chapters in this volume urge readers to reconsider the simple and rigid application of categories such as Hindu and Muslim when studying South Asia's medieval and early modern past. It is only by doing this that we can understand the past and, perhaps, help prevent the dangerous rewriting of Indian history.

In Indian mythological texts like the Mahabharata and Ramayana, there are recurrent tales about gleaners. The practice of "gleaning" in India had more to do with the house-less forest life than with residential village or urban life or with gathering residual post-harvest grains from cultivated fields. Gleaning can be seen a metaphor for the Mahabharata poets' art: an art that could have included their manner of gleaning what they made the leftovers (what they found useful) from many preexistent texts into Vyasa's "entire thought"-including oral texts and possibly written ones, such as philosophical debates and stories. This book explores the notion of non-violence in the epic Mahabharata. In examining gleaning as an ecological and spiritual philosophy nurtured as much by hospitality codes as by eating practices, the author analyses the merits and limitations of the 9th century Kashmiri aesthetician Anandavardhana that the dominant aesthetic sentiment or rasa of the Mahabharata is shanta (peace). Mahatma Gandhi's non-violent reading of the Mahabharata via the Bhagavad Gita are also studied. This book by one of the leaders in Mahabharata studies is of interest to scholars of South Asian Literary Studies, Religious Studies as well as Peace Studies, South Asian Anthropology and History.

Includes a range of voices - such as women and Hindus in the diaspora - which are often excluded or given short shrift in other textbooks, so that readers are provided with a more comprehensive overview of the tradition. Explores both the commonalities and differences between the various aspects of Hindu traditions to introduce students to their complexity and diversity. Explores the rise of Hindu nationalism and other developments of the 21st Century to ensure that this is the most up-to-date introduction to Hinduism available.

Bhandarkar's Vaisnavism, Saivism and Minor Religious Systems, first published in 1913, explores the origins of Vaishnavism by examining its sources of religion, aspects of the Mahabharata, and the Cult of Rama. Bhandarkar also discusses Saivism by exploring its origin and development. This text is ideal for students of theology.

Concerned with the process in Hinduism of reinterpreting classical texts and imbuing them with new inspiration. An example par excellence is Hariram Vyas's Ras-pancadhyayi, the earliest known Braj Bhasa version of the five chapters of Bhagavatapurana on Krsna's Dance with the Gopis.

What is 'evil'? What are the ways of overcoming this destructive and morally recalcitrant phenomenon? To what extent is the use of punitive violence tenable? Evil and the Philosophy of Retribution compares the responses of three modern Indian commentators on the Bhagavad-Gita - Aurobindo Ghose, Bal Gangadhar Tilak and Mahatma Gandhi. The book reveals that some of the central themes in the Bhagavad-Gita were transformed by these intellectuals into categories of modern socio-political thought by reclaiming them from pre-modern debates on ritual and renunciation. Based on canonical texts, this work presents a fascinating account of how the relationship between 'good', 'evil' and retribution is construed against the backdrop of militant nationalism and the development of modern Hinduism. Amid competing constructions of Indian tradition as well as contemporary concerns, it traces the emerging representations of modern Hindu self-consciousness under colonialism, and its very understanding of evil surrounding a textual ethos. Replete with Sanskrit, English, Marathi, and Gujarati sources, this will especially interest scholars of modern Indian history, philosophy, political science, history of religion, and those interested in the Bhagavad-Gita.

The book reflects on the discreet influence of Hindutva in situations/places outside or at the margins of its organisational and mobilisational arena, where people denying any commitment to the Sangh Parivar, incidentally, show affinities and parallelisms with its discourse and practice. This study looks at Hindutva's entrenchment not so much as an orchestration from above but more as an outcome of a process that evolves in relation to specific social and cultural milieus. The contributors analyse Hindutva's entrenchment, emphasising on the ethnography of the forms of mediation and/or convergence produced in certain contexts. The 11 case studies highlight three different dynamics of Hindutva's cultural entrenchment. The first section gathers cases where RSS-affiliated organisations have set up specific cultural or artistic programmes at the regional level, involving the meditation of local people whose interest in these programmes does not necessarily mean that they endorse the Hindutva agenda completely. The next deals with convergence and refers to cases where the followers gather around a charismatic personality, whose precepts and practice may bring them towards a closer affinity with the Hindutva programme. The last section deals with the contexts of resistance, where social milieus engaged in opposing Hindutva may, in fact, paradoxically, and even inadvertently, imbibe some of its ideas and practices in order to contest its claims.

Hinduism is a concise and readable survey of the history of Hinduism, from its origins in the Indus Valley to its increasing popularity in today's Western world. Focusing particularly on the modern period, it provides a valuable introduction to contemporary Hindu beliefs and practices and looks at the ways in which this religion is meeting the challenges of the modern world.

Hinduism in the Modern World presents a new and unprecedented attempt to survey the nature, range, and significance of modern and contemporary Hinduism in South Asia and the global diaspora. Organized to reflect the direction of recent scholarly research, this volume breaks with earlier texts on this subject by seeking to overcome a misleading dichotomy between an elite, intellectualist "modern" Hinduism and the rest of what has so often been misleadingly termed "traditional" or "popular" Hinduism. Without neglecting the significance of modern reformist visions of Hinduism, this book reconceptualizes the meaning of "modern Hinduism" both by expanding its content and by situating its expression within a larger framework of history, ethnography, and contemporary critical theory. This volume equips undergraduate readers with the tools necessary to appreciate the richness and diversity of Hinduism as it has developed during the past two centuries.

Hinduism in the Modern World presents a new and unprecedented attempt to survey the nature, range, and significance of modern and contemporary Hinduism in South Asia and the global diaspora. Organized to reflect the direction of recent scholarly research, this volume breaks with earlier texts on this subject by seeking to overcome a misleading dichotomy between an elite, intellectualist "modern" Hinduism and the rest of what has so often been misleadingly termed "traditional" or "popular" Hinduism. Without neglecting the significance of modern reformist visions of Hinduism, this book reconceptualizes the meaning of "modern Hinduism" both by expanding its content and by situating its expression within a larger framework of history, ethnography, and contemporary critical theory. This volume equips undergraduate readers with the tools necessary to appreciate the richness and diversity of Hinduism as it has developed during the past two centuries.

The historical shift from Vedic traditions to post-Vedic bhakti (devotional) traditions is accompanied by a shift from abstract, translocal notions of divinity to particularized, localized notions of divinity and a corresponding shift from aniconic to iconic traditions and from temporary sacrificial arenas to established temple sites. In Bhakti and Embodiment Barbara Holdrege argues that the various transformations that characterize this historical shift are a direct consequence of newly emerging discourses of the body in bhakti traditions in which constructions of divine embodiment proliferate, celebrating the notion that a deity, while remaining translocal, can appear in manifold corporeal forms in different times and different localities on different planes of existence. Holdrege suggests that an exploration of the connections between bhakti and embodiment is critical not only to illuminating the distinctive transformations that characterize the emergence of bhakti traditions but also to understanding the myriad forms that bhakti has historically assumed up to the present time. This study is concerned more specifically with the multileveled models of embodiment and systems of bodily practices through which divine bodies and devotional bodies are fashioned in Krsna bhakti traditions and focuses in particular on two case studies: the Bhagavata Purana, the consummate textual monument to Vaisnava bhakti, which expresses a distinctive form of passionate and ecstatic bhakti that is distinguished by its embodied nature; and the Gaudiya Vaisnava tradition, an important bhakti tradition inspired by the Bengali leader Caitanya in the sixteenth century, which articulates a robust discourse of embodiment pertaining to the divine bodies of Krsna and the devotional bodies of Krsna bhaktas that is grounded in the canonical authority of the Bhagavata Purana.

The Hindu-derived meditation movement, The Art of Living (AOL), founded in 1981 by Sri Sri Ravi Shankar in Bangalore, has grown into a global organization which claims presence in more than 150 countries. Stephen Jacobs presents the first comprehensive study of AOL as an important transnational movement and an alternative global spirituality. Exploring the nature and characteristics of spirituality in the contemporary global context, Jacobs considers whether alternative spiritualities are primarily concerned with individual wellbeing and can simply be regarded as another consumer product. The book concludes that involvement in movements such as AOL is not necessarily narcissistic but can foster a sense of community and inspire altruistic activity.

Providing new insights into the contemporary creationist-evolution debates, this book looks at the Hindu cultural-religious traditions of India, the Hindu Dharma traditions. By focusing on the interaction of religion and science in a Hindu context, it offers a global context for understanding contemporary creationist-evolution conflicts and tensions utilizing a critical analysis of Hindu perspectives on these issues. The cultural and political as well as theological nature of these conflicts is illustrated by drawing attention to parallels with contemporary Islamic and Buddhist responses to modern science and Darwinism. The book explores various ancient and classical Hindu models to explain the origin of the universe encompassing creationist as well as evolutionary-but non-Darwinian-interpretations of how we came to be. Complex schemes of cosmic evolution were developed, alongside creationist proofs for the existence of God utilizing distinctly Hindu versions of the design argument. After examining diverse elements of the Hindu Dharmic traditions that laid the groundwork for an ambivalent response to Darwinism when it first became known in India, the book highlights the significance of the colonial context. Analysing critically the question of compatibility between traditional Dharmic theories of knowledge and the epistemological assumptions underlying contemporary scientific methodology, the book raises broad questions regarding the frequently alleged harmony of Hinduism, the eternal Dharma, with modern science, and with Darwinian evolution in particular.

The Sanskrit Mahabharata is one of the greatest works of world literature and pivotal for the understanding of both Hindu traditions and wider society in ancient, medieval and modern South Asia. This book presents a new synthesis of philological, anthropological and cognitive-linguistic method and theory in relation to the study of narrative text by focusing on the form and function of the Mahabharata in the context of early South Asia. Arguing that the combination of structural and thematic features that have helped to establish the enduring cultural centrality of religious narrative in South Asia was first outlined in the text, the book highlights the Mahabharata's complex orientation to the cosmic, social and textual past. The book shows the extent to which narrative is integral to human social life, and more generally the creation and maintenance of religious ideologies. It highlights the contexts of origin and transmission and the cultural function of the Mahabharata in first millennium South Asia and, by extension, in medieval and modern South Asiaby drawing on both textual and epigraphic sources. The book draws attention to what is culturally specific about the origination and transmission of early South Asian narrative and what can be used to enrich our orientation to narrative in human social life more globally.

Devotion is a category of expression in many of the world's religious traditions. This book looks at issues involved in academically interpreting religious devotion, as well as exploring the interpretations of religious devotion made by a sixth century poet, a twelfth century biographer, and present-day festival publics. The book focuses on the female poet-saint Karaikkal Ammaiyar, whose poetry is devotional in nature. It discusses the biography written on the poet six centuries after her lifetime, and suggests ways of interpreting Karaikkal Ammaiyar's poetry without using the categories and events promoted by her biographer, in order to engage her own thoughts as they are communicated through the poetry attributed to her. In the same way that the biographer made the poet 'speak' to his present day, the book looks at how festivals held today make both the poetry and the biography relevant to the present day. By discussing how poetry, story and festival provide distinctive yet overlapping interpretations of the saint, this book reveals the selections and priorities of interpreters in the making of a living tradition. It is an accessible contribution to students and scholars of religion, Indian history and women's studies.

The Bhagavad Gita opens with a crisis - Prince Arjuna despairs on the battlefield, unsure if he should fight his kinsmen in a dreadful war. For Easwaran, the Gita's epic battle represents the war in our own hearts and Arjuna's anguish reflects the human condition: torn between opposing forces, confused about how to live. Sri Krishna's timeless guidance, Easwaran argues, can shed light on our dilemmas today. Placing the Gita's teachings in a modern context, Easwaran explores the nature of reality, the illusion of separateness, the search for identity, the meaning of yoga, and how to heal the unconscious. The key message of the Gita is how to resolve our conflicts and live in harmony with the deep unity of life, through the practice of meditation and spiritual disciplines. Sri Krishna doesn't tell Arjuna what to do. He points out the prince's choices, and then leaves it to Arjuna to decide. Easwaran shows us clearly how these teachings still apply - and how, like Arjuna, we must take courage and act wisely if we want our world to thrive.

Judaism's Promise, Meeting The Challenge Of Modernity follows Seymour W. Itzkoff's well-received three-book series, Who Are the Jews? Judaism's Promise, confronts the many revolutions that have reshaped Judaism over the centuries allowing it and its people a path of leadership into the modern world. It takes the writings of the Torah, Holy Scriptures, and Talmud seriously as exemplars of the human search for civilizational and moral intellectuality. The book's basic concern is with the withering of Judaism as a force in contemporary Western civilization. Sadly millions of Jews have left the faith. Others venture forth only hesitantly into a synagogue, now a bastion of fossilized ritual and conspicuous consumption. These millions needed more from the orthodoxy, and this book attempts to show them the way back by giving renewed life to the heritages of Judaism, and, consequently, to its meaning for the modern world. Judaism's Promise argues for a return to the synagogue's originating Hellenistic commitment "to come together" in intellectual and moral study. As Rabbi Mordecai Kaplan argued, Judaism must once more become in the 20-21st century the civilization that it once represented to the wider world, and not a fossilized ceremonialism.