During a nine-day period every autumn, Hindus in India and throughout the world worship the Great Goddess, Durga -- the formidable deity who is loved like a mother. One of the most dramatic and popular of these celebrations is the Durga Puja, a rite noted for its visual pageantry, ritual complexity, and communal participation. In this book, Hillary Peter Rodrigues describes the Bengali style of Durga Puja practiced in the sacred city of Banaras from beginning to end. A romanization of the Sanskrit litany is included along with an English translation.

In addition to the liturgical description, Rodrigues provides information on the rite's component elements and mythic aspects. There are interpretive sections on puja, the Great Goddess, women's roles in the ritual, and the socio-cultural functions of the ritual.

Modern Hindu Traditionalism addresses Hindu traditions that resisted contact with both Neo-Hindu thought and views of "classical" Hinduism perceived to be outmoded. This book provides an in-depth understanding of Modern Hindu Traditionalism through the case study of the Ramanandi order (sampradaya) and the portrait of the Jagadguru Ramanandacarya Ramnaresacarya. This guru belongs to the ancient tradition of the Ramanandi order, which is active at the present time and the biggest Vaisnava religious order in Northern India. Analyzing the historical evolution of the Ramanandi order, the author shows how different centers have undergone different changes over the centuries, and focuses on the independence struggle of a group of Ramanandis from the Ramanujis, which led to the creation of the role of Jagadguru Ramanandacarya and the construction of the Sri Math. Drawing on extensive fieldwork, this book casts light on figures and processes central to the development of Hinduism in the twentieth and twenty-first century and consequently describes the role of religion in contemporary Indian society. The author examines the role religious institutions and their leaders have in the everyday life of individuals, how they interact with and in the society, and how they approach and interpret social and political issues. The Ramanandis' use of new methods of communication, in particular social media, is an innovative part of the study. A welcome innovation in the studies of South Asian religion, this book will be of interest to historians, anthropologists, and scholars of Hinduism and religion and politics.

The Hindu World is the most complete, authoritative and up-to-date one-volume guide to Hindu faith and culture available today. Written by the world's leading scholars on Hinduism, its twenty-four chapters explore the history, philosophy and practice of one of the world's great religious traditions.

The Hindu World offers new insights into all aspects of Hindu life, ranging from the devotional texts of the Vedas and Ramayana to current perspectives on dharma and kama, temple architecture, sacred food, ritual, caste, cosmic philosophy, history and modernization. This is an ideal reference for students and scholars of Hinduism.

This book provides the first full-scale English-language study of Pradyumna, the son of the Hindu god Krsna. Often represented as a young man in mid-adolescence, Pradyumna is both a handsome double of his demon-slaying father and the rebirth of Kamadeva, the God of Love. Sanskrit epic, puranic, and kavya narratives of the 300-1300 CE period celebrate Pradyumna's sexual potency, mastery of illusory subterfuges, and military prowess in supporting the work of his avatara father. These materials reflect the values of an evolving Brahminical and Vaisnava tradition that was deeply invested in the imperatives of family, patrilines, the violent but necessary defense of the social and cosmic order, and the celebration of beauty and desire as a means to the divine. Pradyumna's evolving narratives, almost completely absent from existing studies of Hindu mythology, provide a point of access to the development of Krsna bhakti and Vaisnava theism more broadly. Conversely, Jain sources cast Pradyumna as an exemplary figure through whom a pointed rejection of these values can be articulated, even while sharing certain of their elementary premises. Pradyumna: Lover, Magician, and Scion of the Avatara assembles these narratives, presents key Sanskrit materials in translation and summary form, and articulates the social, gender, and religious values encoded in them. Most importantly, the study argues that Pradyumna's signature two-handed maneuver-the audacious appropriation of a feminine partner, enabled by the emasculating destruction of her demonic male protector-communicates a persistent fantasy of male power expressed in the language of a mutually implicating sex and violence.

Inside the Yoga Sutras presents a clear, up-to-date perspective on the classic text of Yoga theory and practice: the Yoga Sutras of Patanjali. This comprehensive sourcebook includes: commentary for each sutra, extensive cross referencing, a study gu

This volume presents a comparison of seven major religious reformers of the late nineteenth and early twentieth centuries: For Islam, Jamal ad-Din al-Afghani, Muhammad 'Abduh and Muhammad Rashid Rida; for Hinduism, Dayananda Sarasvati and Swami Shraddhananda; for Confucianism, K'ang Yu-wei and Liang Ch'i-ch'ao. Each of these reformers attempted to bring a major world religion in line with global modernity by creatively reinterpreting the traditions on which this religion was based. The book outlines the lives and major ideas of these reformers, highlights the similarities between them, interprets their agenda as expressions of peripheral geoculture (centrist liberalism, antisystemic movements, positivism) in line with the Modern World-System (MWS) approach and links them with their 'fundamentalist' successors from the mid-twentieth to the early twenty-first centuries. This way, the author seeks to redress the Eurocentric bias that sometimes sneaks into the MWS perspective. While there are numerous studies dealing with each of these reformers, the original contribution of this book is to provide a systematic comparison between them and to interpret them within a larger theoretical framework. It will be of interest for scholars and students working on issues related to religion, modernity and historical sociology.

Offering a summary of ancient Indian philosophy, "The Gita" places particular emphasis on the Supreme Spirit as both immanent and transcendent. In this translation and interpretation, the author bridges this ancient thought with a modern occidental approach.

Filled with down-to-earth wisdom, "The Law of Success" provides a spiritual dimension to such topics as creativity, positive thinking, dynamic will, self-analysis, as well as the power of meditation. This potent book can inspire us all to move through obstacles, overcome fears, and invite success into our own lives. More than 650,000 copies sold.

In World of Wonders, Alf Hiltebeitel addresses the Mahabharata and its supplement, the Harivamsa, as a single literary composition. Looking at the work through the critical lens of the Indian aesthetic theory of rasa, "juice, essence, or taste," he argues that the dominant rasa of these two texts is adbhutarasa, the "mood of wonder." While the Mahabharata signposts whole units of the text as "wondrous" in its table of contents, the Harivamsa foregrounds a stepped-up term for wonder (ascarya) that drives home the point that Vishnu and Krishna are one. Two scholars of the 9th and 10th centuries, Anandavardhana and Abhinavagupta, identified the Mahabharata's dominant rasa as santarasa, the "mood of peace." This has traditionally been received as the only serious contestant for a rasic interpretation of the epic. Hiltebeitel disputes both the positive claim that the santarasa interpretation is correct and the negative claim that adbhutarasa is a frivolous rasa that cannot sustain a major work. The heart of his argument is that the Mahabharata and Harivamsa both deploy the terms for "wonder" and "surprise" (vismaya) in significant numbers that extend into every facet of these heterogeneous texts, showing how adbhutarasa is at work in the rich and contrasting textual strategies which are integral to the structure of the two texts.

Hindu Images in the Global Age explores changes in perception of Hindu icons in the United States where second and third generation Hindu Americans have increasingly adopted American attitudes toward sacred objects. Viewing them as symbolic, rather than as actual presence of the deity, this change marks an important transition in Hindu attitudes. The text describes the traditional path in India where Hindu images have been cast for millennia through the lost wax process and brought to life by priests. It also explores the origins of western attitudes toward sacred objects as symbolic. Both perceptions now co-exist in a western globalized world in the United States in a complex layering of attitudes.

Since its inception over two hundred years ago, Swaminarayan Hinduism has flourished into a transnational movement described as one of the fastest growing Hindu groups in the world. Despite being one of the largest and most visible Hindu traditions both in India and the West, surprisingly little is known about what the Swaminarayan fellowship believes. An Introduction to Swaminarayan Hindu Theology provides a comprehensive doctrinal account of the Swaminarayan tradition's belief system, drawing on its rich corpus of theological literature, including the teachings of Swaminarayan himself and classical commentaries on canonical Vedantic texts. Part I delineates the sources and tools of Swaminarayan Hindu theology, while Part II systematically expounds upon its distinctive five eternal entities - Parabrahman, Aksarabrahman, maya, isvara and jiva - and mukti (spiritual liberation). In presenting these key themes theologically and lucidly, Swami Paramtattvadas makes the Swaminarayan Hindu belief system intelligible to scholars, students and serious readers.

‘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.

Theistic Vedanta originated with Ramanuja (1077-1157), who was one of the foremost theologians of Visistadvaita Vedanta and also an initiate of the Srivaisnava sectarian tradition in South India. As devotees of the God Visnu and his consort Sri, the Srivaisnavas established themselves through various processes of legitimation as a powerful sectarian tradition. One of the processes by which the authority of the Srivaisnavas was consolidated was Ramanuja's synthesis of popular Hindu devotionalism with the philosophy of Vedanta. This book demonstrates that by incorporating a text often thought to be of secondary importance - the Visnu Purana (1st-4th CE) - into his reading of the Upanisads, which were the standard of orthodoxy for Vedanta philosophy, Ramanuja was able to interpret Vedanta within the theistic context of Srivaisnavism. Ramanuja was the first Brahmin thinker to incorporate devotional puranas into Vedanta philosophy. His synthetic theology called Visistadvaita (unity-of-the-differenced) wielded tremendous influence over the expansion of Visnu devotionalism in South India and beyond. In this book, the exploration of the exegetical function of this purana in arguments salient to Ramanuja's Vedanta facilitates our understanding of the processes of textual accommodation and reformulation that allow the incorporation of divergent doctrinal claims. Expanding on and reassessing current views on Ramanuja's theology, the book contributes new insights to broader issues in religious studies such as canon expansion, commentarial interpretation, tradition-building, and the comparative study of scripture. It will be of interest to students and scholars of Indian philosophy and Religious Studies.

The last and most intriguing book of the Ramayana, the Uttara Kanda is rendered here by noted Sanskrit scholar Arshia Sattar in vivid, sensuous detail. First composed around 500 BCE, it tells the story of an unjustly exiled prince, the abduction of his wife from the forest by a ten-headed demon king, his alliance with a band of magical monkeys, and the internal and external battles he must fight to win back his wife and keep her. India's great Sanskrit epic brings to readers the classic dilemmas every individual faces: love versus duty, destiny and free will, the public and the private self, the pull of family, and the right to personal happiness. These universal problems are layered with the quintessentially Indian ideas of karma (action) and dharma (duty).The book explores what it means to be human in a complex and demanding world, considering the parameters and contexts in which we make the decisions that will determine the color and tenor of our lives, the choices that make us who we are. It also offers a great, albeit tragic, love story-a story of the demands and pressures of love and how we might fail those that we love most. Accompanied by Sattar's thoughtful essays weighing the moral complexity of this most enduring of epics, this translation crystallizes her deep and intimate knowledge of the Ramayana in a way that is utterly compelling.

The Bhagavad Gita is one of the most widely read Hindu scriptures in the Western world. Taking the form of a dialogue between the warrior Arjuna and the divine Krishna on the eve of battle, it is concerned with the most profound aspects of social and religious duty, and the relationship of human beings to God. In its eighteen short chapters it explores the spiritual struggle of the human soul and the search for both the true self and eternal life, culminating in an unparalleled vision of God the omnipotent.

The last and most intriguing book of the Ramayana, the Uttara Kanda is rendered here by noted Sanskrit scholar Arshia Sattar in vivid, sensuous detail. First composed around 500 BCE, it tells the story of an unjustly exiled prince, the abduction of his wife from the forest by a ten-headed demon king, his alliance with a band of magical monkeys, and the internal and external battles he must fight to win back his wife and keep her. India's great Sanskrit epic brings to readers the classic dilemmas every individual faces: love versus duty, destiny and free will, the public and the private self, the pull of family, and the right to personal happiness. These universal problems are layered with the quintessentially Indian ideas of karma (action) and dharma (duty).The book explores what it means to be human in a complex and demanding world, considering the parameters and contexts in which we make the decisions that will determine the color and tenor of our lives, the choices that make us who we are. It also offers a great, albeit tragic, love story-a story of the demands and pressures of love and how we might fail those that we love most. Accompanied by Sattar's thoughtful essays weighing the moral complexity of this most enduring of epics, this translation crystallizes her deep and intimate knowledge of the Ramayana in a way that is utterly compelling.

Ideal for courses in beginning Sanskrit or self-study, this textbook employs modern, tried-and-tested pedagogical methods and tools, but requires no prior knowledge of ancient languages or linguistics. Devanagari script is introduced over several chapters and used in parallel with transliteration for several chapters more, allowing students to progress in learning Sanskrit itself while still mastering the script. Students are exposed to annotated original texts in addition to practise sentences very early on, and structures and systems underlying the wealth of forms are clearly explained to facilitate memorisation. All grammar is covered in detail, with chapters dedicated to compounding and nominal derivation, and sections explaining relevant historical phenomena. The introduction also includes a variety of online resources that students may use to reinforce and expand their knowledge: flash cards; video tutorials for all chapters; and up-to-date links to writing, declension and conjugation exercises and online dictionaries, grammars, and textual databases.

Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. In their representations of India, American writers from a variety of backgrounds described "heathens," "Hindoos," and, eventually "Hindus." Before Americans wrote about "Hinduism," they wrote about "heathenism," "the religion of the Hindoos," and "Brahmanism." Various groups interpreted the religions of India for their own purposes. Cotton Mather, Hannah Adams, and Joseph Priestley engaged the larger European Enlightenment project of classifying and comparing religion in India. Evangelical missionaries used images of "Hindoo heathenism" to raise support at home. Unitarian Protestants found a kindred spirit in the writings of Bengali reformer Rammohun Roy. Transcendentalists and Theosophists imagined the contemplative and esoteric religion of India as an alternative to materialist American Protestantism, while popular magazines and common school books used the image of dark, heathen, despotic India to buttress Protestant, white, democratic American identity. Americans used the heathen, Hindoo, and Hindu as an other against which they represented themselves. The questions of American identity, classification, representation and the definition of "religion" that animated descriptions of heathens, Hindoos, and Hindus in the past still animate American debates today.

A fresh English translation laid out facing the original Sanskrit for easy reference and accompanied by a wealth of essential ancillary materials that make this book a complete course on the "Bhagavad-Gītā "in a single volume.
This translation stands out from the many others first of all in its careful faithfulness to the original language, but also for the extensive tools for understanding it provides. It is accompanied by detailed explanatory notes, as well as by the entire Sanskrit text on facing pages--both in the original Devanagri alphabet and in a romanized version that allows the reader to approximate the sounds of this work (a pronunciation guide is also provided). Also included is a literal, word-for-word translation for comparison; extensive material on the background, symbolism, and influence of the "Gītā"; and an exhaustive glossary of terms.