Religion under Bureaucracy is an innovative study of religion and politics in the south Indian state of Tamil Nadu which focuses on the relationship between the state and the central religious institution of the area, the Hindu temple. Religion, politics, economy and culture intersect in the temple and Tamil Nadu has 52,000 in all, many richly endowed with land and prominent locally as sources of patronage and economic and political power. Dr Presley examines the institutional challenge that Hindu temples have presented to the developing South Indian state over the last century and a half and the ways in which a government publicly committed to non-intervention in religious matters has come to involve itself deeply in temple life - establishing a presence in temple management, regulating the use of the temple's material and symbolic resources and, beyond this, seeking to control many details of Hindu organisation, economy and worship.

In 2002, after an altercation between Muslim vendors and Hindu travelers at a railway station in the Indian state of Gujarat, fifty-nine Hindu pilgrims were burned to death. The ruling nationalist Bharatiya Janata Party blamed Gujarat's entire Muslim minority for the tragedy and incited fellow Hindus to exact revenge. The resulting violence left more than one thousand people dead--most of them Muslims--and tens of thousands more displaced from their homes. Parvis Ghassem-Fachandi witnessed the bloodshed up close. In "Pogrom in Gujarat," he provides a riveting ethnographic account of collective violence in which the doctrine of ahimsa--or nonviolence--and the closely associated practices of vegetarianism became implicated by legitimating what they formally disavow.

Ghassem-Fachandi looks at how newspapers, movies, and other media helped to fuel the pogrom. He shows how the vegetarian sensibilities of Hindus and the language of sacrifice were manipulated to provoke disgust against Muslims and mobilize the aspiring middle classes across caste and class differences in the name of Hindu nationalism. Drawing on his intimate knowledge of Gujarat's culture and politics and the close ties he shared with some of the pogrom's sympathizers, Ghassem-Fachandi offers a strikingly original interpretation of the different ways in which Hindu proponents of ahimsa became complicit in the very violence they claimed to renounce.

Tantra is a family of rituals modeled on those of the Vedas and their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings, and the chanting of his or her mantra. Common variations include visualizing the deity in the act of sexual union with a consort, visualizing oneself as the deity, and "transgressive" acts such as token consumption of meat or alcohol. Most notoriously, non-standard or ritualized sex is sometimes practiced. This accounts for Tantra's negative reputation in some quarters and its reception in the West primarily as a collection of sexual practices.
Although some today extol Tantra's liberating qualities, the role of women remains controversial. Traditionally there are two views of women and Tantra. Either the feminine is a metaphor and actual women are altogether absent, or Tantra involves the transgressive use of women's bodies to serve male interests. Loriliai Biernacki presents an alternative view, in which women are revered, worshipped, and considered worthy of spiritual attainment. Her primary sources are a collection of eight relatively modern Tantric texts written in Sanskrit from the 15th through the 18th century. Her analysis of these texts reveals a view of women that is generally positive and empowering. She focuses on four topics: 1) the "Kali Practice," in which women appear not only as objects of reverence but as practitioners and gurus; 2) the Tantric sex rite, especially in the case that, contrary to other Tantric texts, the preference is for wives as ritual consorts; 3) feminine language and the gendered implications of mantra; and 4) images of male violence towards women in tantric myths.Biernacki, by choosing to analyse eight particular Sanskrit texts, argues that within the tradition of Tantra there exists a representation of women in which the female is an authoritative, powerful, equal participant in the Tantric ritual practice

Belligerent Hindu nationalism, accompanied by recurring communal violence between Hindus and Muslims, has become a compelling force in Indian politics over the last two decades. Ornit Shani's book examines the rise of Hindu nationalism, asking why distinct groups of Hindus, deeply divided by caste, mobilised on the basis of unitary Hindu nationalism, and why the Hindu nationalist rhetoric about the threat of the impoverished Muslim minority was so persuasive to the Hindu majority. Using evidence from communal violence in Gujarat, Shani argues that the growth of communalism was not simply a result of Hindu-Muslim antagonisms, but was driven by intensifying tensions among Hindus, nurtured by changes in the relations between castes and associated state policies. These, in turn, were frequently displaced onto Muslims, thus enabling caste conflicts to develop and deepen communal rivalries. The book offers a challenge to previous scholarship on the rise of communalism, which will be welcomed by students and professionals.

In the West Krishna is primarily known as the speaker of the Bhagavad Gita. But it is the stories of Krishna's childhood and his later exploits that have provided some of the most important and widespread sources of religious narrative in the Hindu religious landscape. This volume brings together new translations of representative samples of Krishna religious literature from a variety of genres -- classical, popular, regional, sectarian, poetic, literary, and philosophical.

Hanuman, the Hindu monkey-god, is best known in the west for his role in the ancient epic Ramayana (he is also considered the tales first author), in which, as the devoted servant of Rama, the tales hero, he leads a ferocious monkey army to help defeat the evil Ravana and rescue Ramas wife
Sita. But because he does not figure as prominently as others in the ancient Sanskrit texts that have traditionally been studied by western scholars, Hanuman has often been relegated to the status of minor deity. Philip Lutgendorf moves beyond these texts to examine Hindu popular literature, art,
and ritual, and shows that Hanuman is perhaps the most beloved deity in the Hindu pantheon. Far from being a mere sidekick, Hanuman is worshipped widely in India and the diaspora, across lines of caste and sect. There are more temples devoted to Hanuman than to any other god or goddess, and there
has even been something of a competition to erect the largest statue in his honor (the tallest so far, in Paritala, stands 135 feet high). Lutgendorf offers a comprehensive examination of this remarkable figure, exploring every facet of his legend. Drawing on an enormous treasure trove of previously
untapped sources that he has gathered through years of fieldwork, as well as on interviews with devotees, he traces the history of Hanumans character, teases out the many variations on his story, and examines the sources of his enormous appeal.

From approximately the third century BCE through the thirteenth century CE, the remote mountainous landscape around the glacial sources of the Ganga (Ganges) River in the Central Himalayas in northern India was transformed into a region encoded with deep meaning, one approached by millions of Hindus as a primary locus of pilgrimage. Nachiket Chanchani's innovative study explores scores of stone edifices and steles that were erected in this landscape. Through their forms, locations, interactions with the natural environment, and sociopolitical context, these lithic ensembles evoked legendary worlds, embedded historical memories in the topography, changed the mountain range's appearance, and shifted its semiotic effect. Mountain Temples and Temple Mountains also alters our understanding of the transmission of architectural knowledge and provides new evidence of how an enduring idea of India emerged in the subcontinent. Art History Publication Initiative. For more information, visit http://arthistorypi.org/books/mountain-temples-and-temple-mountains

From the early years of the Common Era to 1700, Indian intellectuals explored with unparalleled subtlety the place of emotion in art. Their investigations led to the deconstruction of art's formal structures and broader inquiries into the pleasure of tragic tales. Rasa, or taste, was the word they chose to describe art's aesthetics, and their passionate effort to pin down these phenomena became its own remarkable act of creation. This book is the first in any language to follow the evolution of rasa from its origins in dramaturgical thought-a concept for the stage-to its flourishing in literary thought-a concept for the page. A Rasa Reader incorporates primary texts by every significant thinker on classical Indian aesthetics, many never translated before. The arrangement of the selections captures the intellectual dynamism that has powered this debate for centuries. Headnotes explain the meaning and significance of each text, a comprehensive introduction summarizes major threads in intellectual-historical terms, and critical endnotes and an extensive bibliography add further depth to the selections. The Sanskrit theory of emotion in art is one of the most sophisticated in the ancient world, a precursor of the work being done today by critics and philosophers of aesthetics. A Rasa Reader's conceptual detail, historical precision, and clarity will appeal to any scholar interested in a full portrait of global intellectual development. A Rasa Reader is the inaugural book in the Historical Sourcebooks in Classical Indian Thought series, edited by Sheldon Pollock. These text-based books guide readers through the most important forms of classical Indian thought, from epistemology, rhetoric, and hermeneutics to astral science, yoga, and medicine. Each volume provides fresh translations of key works, headnotes to contextualize selections, a comprehensive analysis of major lines of development within the discipline, and exegetical and text-critical endnotes, as well as a bibliography. Designed for comparativists and interested general readers, Historical Sourcebooks is also a great resource for advanced scholars seeking authoritative commentary on challenging works.

The Ramayana is one of India's foundational epics, and it demonstrates a continuing power to influence social, religious, cultural, and political life. Brought to textual life in Sanskrit by the legendary "first poet," Valmiki, over the ensuing centuries the tale has been recycled with extraordinary adaptability and diversity through the varied cultural heritages of India and other parts of Asia. The basic tale of the Ramayana is continually adapted to new contexts, forms, and media. It is read, recited, sung, danced, and acted in one form or another, and renewed so constantly by changing times and values that it demands constant revaluation.
The Ramayana Revisited presents the latest in Ramayana scholarship. Fourteen leading scholars examine the epic in its myriad contexts throughout South and Southeast Asia. They explore the role the narrative plays in societies as varied as India, Indonesia, Thailand, and Cambodia. The essays also expand the understanding of the "text" to include non-verbal renditions of the epic, with particular attention to the complex ways such retellings change the way the narrative deals with gender. This volume will be invaluable to students and scholars interested in mythology, Hinduism, Asian studies, and anthropology.

Many Hindus today are urban middle-class people with religious values similar to those of their professional counterparts in America and Europe. Just as modern professionals continue to build new churches, synagogues, and now mosques, Hindus are erecting temples to their gods wherever their work and their lives take them. Despite the perceived exoticism of Hindu worship, the daily life-style of these avid temple patrons differs little from their suburban neighbours. Joanne Waghorne leads her readers on a journey through this new middle-class Hindu diaspora, focusing on their efforts to build and support places of worship. She seeks to trace the changing religious sensibilities of the middle classes as written on their temples and on the faces of their gods. She offers detailed comparisons of temples in Chennai (formerly Madras), London, and Washington, D.C., and interviews temple priests, devotees, and patrons. In the process, she illuminates the interrelationships between ritual worship and religious edifices, the rise of the modern world economy, and the ascendancy of the great middle class. The result is a comprehensive portrait of Hinduism as lived today by so many both in India and throughout the world. Lavishly illustrated with professional photographs by Dick Waghorne, this book will appeal to art historians as well as urban anthropologists, scholars of religion, and those interested in diaspora, transnationalism, and trends in contemporary religion. It should be especially appealing for course use because it introduces the modern Hinduism practiced by the friends and neighbors of students in the U.S. and Britain.

A distinctive aspect of Hindu devotion is the veneration of a human guru, who is not only an exemplar and a teacher but is also understood to be an embodiment of the divine. Historically, the role of guru in the public domain has been exclusive to men. The new visibility of female gurus in India and the U.S. today, and indeed across the globe, has inspired this first-ever scholarly study of the origins, variety, and worldwide popularity of Hindu female gurus. In the Introduction, Karen Pechilis examines the historical emergence of Hindu female gurus with reference to the Hindu philosophy of the self, women spiritual exemplars as wives and saints, Tantric worship of the Goddess, and the internationalization of gurus in the U.S. in the twentieth century. Nine essays profile specific female gurus, presenting biographies of these remarkable women while highlighting overarching issues and themes concerning women's status as religious leaders; these themes are nuanced in the afterword to the volume. The essays explore how Hindu female gurus embody grace in both senses--as a feminine ideal and an attribute of the divine-and argue that their status as leaders is grounded in their negotiation of these two types of grace. This book provides biographical profiles of the following female gurus plus sensitive scholarly analysis of their spiritual paths: Ammachi, Anandamayi Ma, Gauri Ma, Gurumayi, Jayashri Ma, Karunamayi Ma, Ma Jaya Sati Bhagavati, Mother Meera, Shree Maa and Sita Devi.

William Gould explores what is arguably one of the most important and controversial themes in twentieth-century Indian history and politics: the nature of Hindu nationalism as an ideology and political language. Using an array of historical sources, he analyzes how it affected the secularist Congress in Uttar Pradesh on the eve of Independence, and how these ideologies fostered tensions between Hindus and Muslims, and the subsequent development of communal violence. This book is intended for students of colonial India as well as those interested in contemporary Indian politics.

"The poem is rising into splendid popularity. Some say it is better than Milton-but that is all bosh-nothing can be better than Milton; many say it licks Kalidasa; I have no objection to that. I don't think it impossible to equal Virgil, Kalidasa, and Tasso." Michael Madhusudan Datta wrote this in a letter to a friend about his verse narrative, The Slaying of Meghanada (1861). The epic, a Bengali version of the Ramayana story in which Ravana, not Rama, is the hero, has become a classic of Indian literature. Datta lived in Bengal at the height of what is frequently called the Bengal Renaissance, a time so labeled for its reinvigoration and reconfiguration of the Hindu past and for the florescence of the literary arts. It was also a period when the Bengali city of Kolkata was a center of world trade-the second city of the British empire-and thus a site of cultural exchange between India and the West. Datta was the perfect embodiment of this time and place. The Slaying of Meghanada is deeply influenced by western epic tradition, and is sprinkled with nods to Homer, Milton, and Dante. Datta's deft intermingling of western and eastern literary traditions brought about a sea change in South Asian literature, and is generally considered to mark the dividing line between pre-modern and modern Bengali literature. Datta's masterpiece is now accessible to readers of English in Clinton Seely's elegant translation, which captures both the sense and the spirit of the original. The poem is supplemented by an extensive introduction, notes, and a glossary.

The Dance of Siva is a complete account of Siva's Dance of Bliss, which is based on a remarkable Sanskrit poem written by Umapati Sivacarya about 1300 AD. Siva is one of the two main gods of Hinduism. The book deals with the famous Chola Nataraja bronze--today the best-known Hindu image, the key location of Siva's Dance in South India, and the temple of Cidambaram. Dr. Smith explores all aspects of Nataraja and the Goddess, and the temple, its priests and ritual. Relevant contemporary art from Cidambaram and neighboring sites illuminates the text.

Through analysis of an impressive array of "low" and "high" Hindi literature, particularly pamphlets, tracts, magazines and newspapers, compounded with archival data, Gupta explores the emerging discourse of gender and sexuality, which was essential to the development of notions of Hindu nationalism and community identity in the colonial period. The book offers an exceptionally nuanced account of Hindu gender politics.

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.

The timeless epic of Hindu faith contains a simple, vivid message of daily inspiration for millions throughout the world. This powerful, beautiful scripture is translated into clear, meaningful English which can be read as a living contemporary message that touches the most urgent personal and social problems. (July)

Introduced to the West by Paul Brunton, Bhagavan Sri Ramana Maharshi (1879-1950) is widely hailed as the greatest Indian saint and sage in modern times, whose teachings continue to influence thousands around the world today. This intimate biography by his disciple Arthur Osborne interweaves the story of Ramana's life with his spiritual journey, from his awakening as a teenager to his later teachings and writings, offering a detailed account of a unique life. Osborne shares many of Ramana's lessons, including his emphasis on the importance of self-enquiry - that self-knowledge cannot be gained externally, but only through becoming aware of our own state of pure being. With his emphasis on the qualities of insight, simplicity and kindness, Ramana has much to offer us today.

Widely read, The Bhagavad Gita is a classic of world spirituality while The essential companion to The Bhagavad Gita, The Uddhava Gita has remained overlooked. This new accessible and only English translation in print of The Uddhava Gita offers a previously unexplored path to understanding Hinduism and Krishna s wisdom. Written centuries apart, the ideas of the two dialogues are similar although their approach and contexts differ. The Bhagavad Gita is filled with the urgency of battle while The Uddhava Gita takes place on the eve of Krishna s departure from the world. The Uddhava Gita offers the reader philosophy, sublime poetry, practical guidance, and, ultimately, hope for a more complete consciousness in which the life of the body better reflects the life of the spirit."

This study, based on the author's fieldwork among rural Tamil villagers in South India, focuses on the ways in which people in this society interact with the supernatural beings who play such a large role in their personal and corporate lives. Isabelle Navokov looks at a spectrum of ritualized contexts in which the boundaries between the natural and spiritual worls are penetrated and communication takes place. Throughout, Nabokov's meticulous analysis sheds new light on this hiterto almost unkown domain - and entire range of fascinating phenomena basic to South Indian religion as it is really lived.