The figure of Sakuntala appears in many forms throughout South Asian literature, most famously in the "Mahabharata" and in Kalidisa's fourth-century Sanskrit play, "Sakuntala and the Ring of Recollection." In these two texts, Sakuntala undergoes a critical transformation, relinquishing her assertiveness and autonomy to become the quintessentially submissive woman, revealing much about the performance of Hindu femininity that would come to dominate South Asian culture. Through a careful analysis of sections from "Sakuntala" and their various iterations in different contexts, Romila Thapar explores the interactions between literature and history, culture and gender, that frame the development of this canonical figure, as well as a distinct conception of female identity.

Once known as "Pariahs," Dalits are primarily descendants of unfree agrarian laborers. They belong to India's most subordinated castes, face overwhelming poverty and discrimination, and provoke public anxiety. Drawing on a wealth of previously untapped sources, this book follows the conception and evolution of the "Pariah Problem" in public consciousness in the 1890s. It shows how high-caste landlords, state officials, and well-intentioned missionaries conceived of Dalit oppression, and effectively foreclosed the emergence of substantive solutions to the "Problem"-with consequences that continue to be felt today. Rupa Viswanath begins with a description of the everyday lives of Dalit laborers in the 1890s and highlights the systematic efforts made by the state and Indian elites to protect Indian slavery from public scrutiny. Protestant missionaries were the first non-Dalits to draw attention to their plight. The missionaries' vision of the Pariahs' suffering as being a result of Hindu religious prejudice, however, obscured the fact that the entire agrarian political-economic system depended on unfree Pariah labor. Both the Indian public and colonial officials came to share a view compatible with missionary explanations, which meant all subsequent welfare efforts directed at Dalits focused on religious and social transformation rather than on structural reform. Methodologically, theoretically, and empirically, this book breaks new ground to demonstrate how events in the early decades of state-sponsored welfare directed at Dalits laid the groundwork for the present day, where the postcolonial state and well-meaning social and religious reformers continue to downplay Dalits' landlessness, violent suppression, and political subordination.

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.

Every day millions of Tamil women in southeast India wake up before dawn to create a kolam, an ephemeral ritual design made with rice flour, on the thresholds of homes, businesses and temples. This thousand-year-old ritual welcomes and honors Lakshmi, the goddess of wealth and alertness, and Bhudevi, the goddess of the earth. Created by hand with great skill, artistry, and mathematical precision, the kolam disappears in a few hours, borne away by passing footsteps and hungry insects. This is the first comprehensive study of the kolam in the English language. It examines its significance in historical, mathematical, ecological, anthropological, and literary contexts. The culmination of Vijaya Nagarajan's many years of research and writing on this exacting ritual practice, Feeding a Thousand Souls celebrates the experiences, thoughts, and voices of the Tamil women who keep this tradition alive.

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.

Loving Stones is a study of devotees' conceptions of and worshipful interactions with Mount Govardhan, a sacred mountain located in the Braj region of north-central India that has for centuries been considered an embodied form of Krishna. It is often said that worship of Mount Govardhan "makes the impossible possible." In this book, David L. Haberman examines the perplexing paradox of an infinite god embodied in finite form, wherein each particular form is non-different from the unlimited. He takes on the task of interpreting the worship of a mountain and its stones for a culture in which this practice is quite alien. This challenge involves exploring the interpretive strategies that may explain what seems un-understandable, and calls for theoretical considerations of incongruity, inconceivability, and other realms of the impossible. This aspect of the book includes critical consideration of the place and history of the pejorative concept of idolatry (and its twin, anthropomorphism) in the comparative study of religions. Loving Stones uses the worship of Mount Govardhan as a site to explore ways in which scholars engaged in the difficult work of representing other cultures struggle to make "the impossible possible."

In the sixties, Transcendental Meditation, a Hindu-based movement, became fashionable as a way to therapy and psychological well-being -- especially after being endorsed by the Beatles and the Beach Boys. Its influence waned, ironically, after the courts decided that TM was a religion rather than a form of therapy, as TM had claimed. But its popularity helped open the doors to a wider acceptance of Eastern philosophy and religions in mainstream America. Another Americanized form of Hinduism is Hare Krishna. This volume and the volume on Buddhism in this series together present a comprehensive overview of Eastern religions, their views, and their impact on contemporary North America. Why this series? This is an age when countless groups and movements, old and new, mark the religious landscape in our culture, leaving many people confused or uncertain in their search for spiritual truth and meaning. Because few people have the time or opportunity to research these movements fully, these books provide essential information and insights for their spiritual journeys. All books but the summary volume, Truth and Error, contain five sections: -A concise introduction to the group being surveyed -An overview of the group s theology --- in its own words -Tips for witnessing effectively to members of the group -A bibliography with sources for further study -A comparison chart that shows the essential differences between biblical Christianity and the group -Truth and Error, the last book in the series, consists of parallel doctrinal charts compiled from all the other volumes. -Three distinctives make this series especially useful to readers: -Information is carefully distilled to bring out truly essential points, rather than requiring readers to sift their way through a sea of secondary details. -Information is presented in a clear, easy-to-follow outline form with menu bar running heads. This format greatly assists the reader in quickly locating topics and details of interest. -Each book meets the needs and skill levels of both nontechnical and technical readers, providing an elementary level of refutation and progressing to a more advanced level using arguments based on the biblical text. The writers of these volumes are well qualified to present clear and reliable information and help readers to discern truth from falsehood."

For those who wonder what relation actual Tantric practices bear to the "Tantric sex" currently being marketed so successfully in the West, David Gordon White has a simple answer: there is none. Sweeping away centuries of misunderstandings and misrepresentations, White returns to original texts, images, and ritual practices to reconstruct the history of South Asian Tantra from the medieval period to the present day.
"Kiss of the Yogini" focuses on what White identifies as the sole truly distinctive feature of South Asian Tantra: sexualized ritual practices, especially as expressed in the medieval Kaula rites. Such practices centered on the exchange of powerful, transformative sexual fluids between male practitioners and wild female bird and animal spirits known as Yoginis. It was only by "drinking" the sexual fluids of the Yoginis that men could enter the family of the supreme godhead and thereby obtain supernatural powers and transform themselves into gods. By focusing on sexual rituals, White resituates South Asian Tantra, in its precolonial form, at the center of religious, social, and political life, arguing that Tantra was the mainstream, and that in many ways it continues to influence contemporary Hinduism, even if reformist misunderstandings relegate it to a marginal position.
"Kiss of the Yogini" contains White's own translations from over a dozen Tantras that have never before been translated into any European language. It will prove to be the definitive work for persons seeking to understand Tantra and the crucial role it has played in South Asian history, society, culture, and religion.

Intended to be a treatise on life itself, this epic poem embraces religion and ethics, polity and government, philosophy and the pursuit of salvation. This collection of more than 4,000 verses is supplemented by a glossary, genealogical tables, and an index correlating the verses with the original Sanskrit text.

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.

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.

The Vaikhanasas are mentioned in many Vedic texts, and they maintain a close affiliation with the Taittiriya school of the Krsna Yajur Veda. Yet they are Vaisnavas, monotheistic worshipers of Visnu. Generally, Vaisnavism is held to be a post-Vedic development. Thus, the Vaikhanasas bridge two key ages in the history of South Asian religion. This text contains many quotations from ancient Vedic literature, and probably some other older original material, as well as architectural and iconographical data of the later first millennium CE. The Vaikhanasas remain relevant today. They are the chief priests (arcakas) in more than half of the Visnu temples in the South Indian states of Tamil Nadu, Andhra Pradesh, and Karnataka-including the renowned Hindu pilgrimage center Tirupati in Andhra Pradesh.

This is a full account of Siva's Dance of Bliss, which has become a popular symbol in the West for Hinduism and Eastern Mysticism. Siva is one of the two main gods of Hinduism, and his worshippers comprise half of all Hindus. Siva's Dance of Bliss is based on a remarkable Sanskrit poem written by Umapati Sivacarya, Saiva theologian and temple priest in Cidambaram, South India, in the fourteenth century. Starting with the bronze image of Nataraja, King of Dancers, thereafter the Cidambaram temple, its myth and its priests are viewed in the light of the poem. Umapati's Saiva theology is discussed in relation to his life and also in relation to Vedanta and yoga. The iconography and mythology of the Goddess and of other forms of Siva provide necessary perspective. Art from Cidambaram and neighbouring sites illuminates the text.

The three-thousand-year-old epic Ramayana chronicles Lord Rama's physical voyage from one end of the Indian subcontinent to the other and his spiritual voyage from Man to God. In Arrow of the Blue-Skinned God, anthropologist and journalist Jonah Blank gives a new perspective to this Hindu classic -- retelling the ancient tale while following the course of Rama's journey through present-day India and Sri Lanka. Ultimately, Blank's journey -- like that of Lord Rama -- evolves into a quest: to understand the chimerical essence of India itself, in all its overwhelming beauty and paradox. Quite possibly the most perceptive book that I have come across on India since the British Raj ended. -- Pranay Gupte, The Washington Post; What Hollywood attempted on the big screen with casts of thousands in Gandhi and A Passage to India, Jonah Blank has achieved in 350 stylistically rich pages. -- Los Angeles Times; This informative and entertaining book is something to be thankful for. -- The New York Times Book Review

Several years ago in Rajasthan, an eighteen-year-old woman was burned on her husband's funeral pyre and thus became sati. Before ascending the pyre, she was expected to deliver both blessings and curses: blessings to guard her family and clan for many generations, and curses to prevent anyone from thwarting her desire to die. Sati also means blessing and curse in a broader sense. To those who revere it, sati symbolizes ultimate loyalty and self-sacrifice. It often figures near the core of a Hindu identity that feels embattled in a modern world. Yet to those who deplore it, sati is a curse, a violation of every woman's womanhood. It is murder mystified, and as such, the symbol of precisely what Hinduism should not be.
In this volume a group of leading scholars consider the many meanings of sati in India and the West; in literature, art, and opera; in religion, psychology, economics, and politics. With contributors who are both Indian and American, this is a genuinely binational, postcolonial discussion. Contributors include Karen Brown, Paul Courtright, Vidya Dehejia, Ainslie Embree, Dorothy Figueira, Lindsey Harlan, John Hawley, Robin Lewis, Ashis Nandy, and Veena Talwar Oldenburg.

The Upanisads is the Hindu equivalent of the Christian New Testament. It is a collection of spritual treatises written in Sanskirt between 800 and 400 BCE. Typically an Upanisad recounts one or more sessions of teaching, often setting each within the story of how it came to be taught. These 13 texts, the principal Upanisads, are devoted to understanding the inner meaning of the religion: they explicate its crucial doctrines - rebirth, the law of karma, the means of conquering death and of achieving detachment, equilibrium and spiritual bliss. They emphasise the perennial search for true knowledge. This translation and selection offers a full and comprehensive text.

As a place to die, to dispose of the physical remains of the deceased and to perform the rites that ensure that the departed attains a "good state" after death, the north Indian city of Banaras attracts pilgrims and mourners from all over the Hindu world. This book is primarily about the priests and other kinds of "sacred specialists" who serve them, about the way in which they organize their business, and about their representations of death and understandings of the rituals over which they preside.

Middle-Class Dharma is a contemporary ethnography of class mobility among Hindus in Udaipur, Rajasthan, India. Focusing on women in Pulan, an emerging middle-class neighborhood of Udaipur, Jennifer D. Ortegren argues that upward class mobility is not just a socio-economic process, but also a religious one. Central to Hindu women's upward class mobility is negotiating dharma, the moral and ethical groundings of Hindu worlds. As women experiment with middle-class consumer and lifestyle practices, they navigate tensions around what is possible and what is appropriate-that is, what is dharmic-as middle-class Hindu women. Ortegren shows how these women strategically align emerging middle-class desires with more traditional religious obligations in ways that enable them to generate new dharmic boundaries and religious selfhoods in the middle classes. Such transitions can be as joyful as they are difficult and disorienting. Middle-Class Dharma explores how contemporary Hindu women's everyday practices reimagine and reshape Hindu traditions. By developing dharma as an analytical category and class as a dharmic category, Ortegren pushes for expanding definitions of religion in academia, both within and beyond the study of Hinduism in South Asia.

Paramahansa Yogananda lays the groundwork for living a life of enduring happiness and success. This is the first title in his How-to-Live series explaining how to overcome negativity and inertia, harness the dynamic power of our own wills, and create a happiness that endures all trials.