Scholars of Vedic religion have long recognized the centrality of ritual categories to Indian thought. There have been few successful attempts, however, to bring the same systematic rigor of Vedic Scholarship to bear on later "Hindu" ritual. Excavating the deep history of a prominent ritual category in "classical" Hindu texts, Geslani traces the emergence of a class of rituals known as Santi, or appeasement. This ritual, intended to counteract ominous omens, developed from the intersection of the fourth Vedathe oft-neglected Atharvavedaand the emergent tradition of astral science (Jyotisastra) sometime in the early first millennium, CE. Its development would come to have far-reaching consequences on the ideal ritual life of the king in early-medieval Brahmanical society. The mantric transformations involved in the history of santi led to the emergence of a politicized ritual culture that could encompass both traditional Vedic and newer Hindu performers and practices. From astrological appeasement to gift-giving, coronation, and image worship, Rites of the God-King chronicles the multiple lives and afterlives of a single ritual mode, unveiling the always-inventive work of the priesthood to imagine and enrich royal power. Along the way, Geslani reveals the surprising role of astrologers in Hindu history, elaborates conceptions of sin and misfortune, and forges new connections between medieval texts and modern practices. In a work that details ritual forms that were dispersed widely across Asia, he concludes with a reflection on the nature of orthopraxy, ritual change, and the problem of presence in the Hindu tradition.

South Asia is home to more than a billion Hindus and half a billion Muslims. But the region is also home to substantial Christian communities, some dating almost to the earliest days of the faith. The stories of South Asia's Christians are vital for understanding the shifting contours of World Christianity, precisely because of their history of interaction with members of these other religious traditions. In this broad, accessible overview of South Asian Christianity, Chandra Mallampalli shows how the faith has been shaped by Christians' location between Hindus and Muslims. Mallampalli begins with a discussion of South India's ancient Thomas Christian tradition, which interacted with West Asia's Persian Christians and thrived for centuries alongside their Hindu and Muslim neighbours. He then underscores efforts of Roman Catholic and Protestant missionaries to understand South Asian societies for purposes of conversion. The publication of books and tracts about other religions, interreligious debates, and aggressive preaching were central to these endeavours, but rarely succeeded at yielding converts. Instead, they played an important role in producing a climate of religious competition, which ultimately marginalized Christians in Hindu-, Muslim-, and Buddhist-majority countries of post-colonial South Asia. Ironically, the greatest response to Christianity came from poor and oppressed Dalit (formerly "untouchable") and tribal communities who were largely indifferent to missionary rhetoric. Their mass conversions, poetry, theology, and embrace of Pentecostalism are essential for understanding South Asian Christianity and its place within World Christianity today.

The Bhagavata Purana is one of the most important, central and popular scriptures of Hinduism. A medieval Sanskrit text, its influence as a religious book has been comparable only to that of the great Hindu epics, the Ramayana and the Mahabharata. Ithamar Theodor here offers the first analysis for twenty years of the Bhagavata Purana (often called the Fifth Veda ) and its different layers of meaning. He addresses its lyrical meditations on the activities of Krishna (avatar of Lord Vishnu), the central place it affords to the doctrine of bhakti (religious devotion) and its treatment of older Vedic traditions of knowledge. At the same time he places this subtle, poetical book within the context of the wider Hindu scriptures and the other Puranas, including the similar but less grand and significant Vishnu Purana. The author argues that the Bhagavata Purana is a unique work which represents the meeting place of two great orthodox Hindu traditions, the Vedic-Upanishadic and the Aesthetic. As such, it is one of India s greatest theological treatises. This book illuminates its character and continuing significance."