Lethal Spots, Vital Secrets provides an ethnographic study of varmakkalai, or "the art of the vital spots," a South Indian esoteric tradition that combines medical practice and martial arts. Although siddha medicine is officially part of the Indian Government's medically pluralistic health-care system, very little of a reliable nature has been written about it. Drawing on a diverse array of materials, including Tamil manuscripts, interviews with practitioners, and his own personal experience as an apprentice, Sieler traces the practices of varmakkalai both in different religious traditions-such as Yoga and Ayurveda-and within various combat practices. His argument is based on in-depth ethnographic research in the southernmost region of India, where hereditary medico-martial practitioners learn their occupation from relatives or skilled gurus through an esoteric, spiritual education system. Rituals of secrecy and apprenticeship in varmakkalai are among the important focal points of Sieler's study. Practitioners protect their esoteric knowledge, but they also engage in a kind of "lure and withdrawal"--a performance of secrecy--because secrecy functions as what might be called "symbolic capital." Sieler argues that varmakkalai is, above all, a matter of texts in practice; knowledge transmission between teacher and student conveys tacit, non-verbal knowledge, and constitutes a "moral economy." It is not merely plain facts that are communicated, but also moral obligations, ethical conduct and tacit, bodily knowledge. Lethal Spots, Vital Secrets will be of interest to students of religion, medical anthropologists, historians of medicine, indologists, and martial arts and performance studies.

In this book, Tracy Pintchman has assembled ten leading scholars of Hinduism to explore the complex relationship between Hindu women's rituals and their lives beyond ritual. The book focuses particularly on the relationship of women's ritual practices to domesticity, exposing and exploring the nuances, complexities, and limits of this relationship. In many cultural and historical contexts, including contemporary India, women's everyday lives tend to revolve heavily around domestic and interpersonal concerns, especially care for children, the home, husbands, and other relatives. Hence, women's religiosity also tends to emphasize the domestic realm and the relationships most central to women. But women's religious concerns certainly extend beyond domesticity. Furthermore, even the domestic religious activities that Hindu women perform may not merely replicate or affirm traditionally formulated domestic ideals but may function strategically to reconfigure, reinterpret, criticize, or even reject such ideals.
This volume takes a fresh look at issues of the relationship between Hindu women's ritual practices and normative domesticity. In so doing, it emphasizes female innovation and agency in constituting and transforming both ritual and the domestic realm and calls attention to the limitations of normative domesticity as a category relevant to many forms of Hindu women's religious practice.

This affordable, critical edition of the Shiva Samhita contains a new introduction, the original Sanskrit, a new English translation, nine full-page photographs, and an index. The first edition of this classic Yoga text to meet high academic, literary, and production standards, it's for people who practice Yoga or have an interest in health and fitness, philosophy, religion, spirituality, mysticism, or meditation.

The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day. The Epic of Ram presents a new translation of the Ramcaritmanas of Tulsidas (1543-1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece. Volume 5 encompasses the story's three middle episodes-Ram's meetings with forest sages, his battles with demons, the kidnapping of his wife, his alliance with a race of marvelous monkeys-and climaxes with the god Hanuman's heroic journey to the island city of Lanka to locate and comfort Sita. This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.

In Divine Mother, Blessed Mother, Francis X. Clooney, S.J., a scholar of Hinduism as well as a Catholic priest and theologian, offers the first full-length comparative study of Hindu goddesses and the Virgin Mary. Clooney begins by looking at three specific goddesses as they are presented and addressed in religiously and theologically rich hymns from the Sanskrit and Tamil traditions: Nullri Laksmi, the eternal consort of Lord Visnu and life-giver to Him and all the world; the great Goddess Devi, in whom the world and gods too exist and flourish; and the lovely Tamil Goddess Apirnullami, who illumines the inmost mind and heart. Clooney then shows how Goddess traditions can be drawn into fruitful conversation with Christian tradition, taking a fresh look at the veneration and theology of Mary, the Mother of Jesus and Mother of God, as displayed in three famous Marian hymns from the Greek, Latin, and Tamil traditions. The book is enriched by the inclusion of fresh and full translations of all of the hymns, including two translated here for the first time. Analyzing these six Hindu and Christian hymns, Clooney examines such questions as: How have Hindu theologians made room for a feminine divine alongside the masculine--and why? How has Christian thinking about divine gender differed from Hindu thinking? What might contemporary feminists learn from the goddess traditions of India? How might the study of Hindu goddesses affect Christian thinking about God and Mary? This is a book to read for its insights into the nature of gender and the divine, for the power of the hymns themselves, and for the sake of a religious adventure, an encounter with three Goddess traditions and Mary seen in a new light.

Every year, the Indian pilgrimage town of Pushkar sees its population of 20,000 swell by two million visitors. Since the 1970s, Pushkar, which is located about 250 miles southwest of the capital of New Delhi, has received considerable attention from international tourists. Originally hippies and backpackers, today's visitors now come from a wide range of social positions. To locals, though, Pushkar is more than just a gathering place for pilgrims and tourists: it is where Brahma, the creator god, made his home; it is where Hindus should feel blessed to stay, if only for a short time; and it is where locals would feel lucky to be reborn, if only as a pigeon. In short, it is their paradise. But even paradise needs upkeep. In Guest is God, Drew Thomases uses ethnographic fieldwork to explore the massive enterprise of building heaven on earth. The articulation of sacred space necessarily works alongside economic changes brought on by tourism and globalization. Here the contours of what actually constitutes paradise are redrawn by developments in, and the agents of, tourism. And as paradise is made and remade, people in Pushkar help to create a brand of Hindu religion that is tailored to its local surroundings while also engaging global ideas. The goal, then, becomes to show how religion and tourism can be mutually constitutive.

The Nay Science offers a new perspective on the problem of scientific method in the human sciences. Taking German Indological scholarship on the Mahabharata and the Bhagavadgita as their example, Adluri and Bagchee develop a critique of the modern valorization of method over truth in the humanities.
The authors show how, from its origins in eighteenth-century Neo-Protestantism onwards, the critical method was used as a way of making theological claims against rival philosophical and/or religious traditions. Via discussions of German Romanticism, the pantheism controversy, scientific positivism, and empiricism, they show how theological concerns dominated German scholarship on the Indian texts. Indology functions as a test case for wider concerns: the rise of historicism, the displacement of philosophical concerns from thinking, and the belief in the ability of a technical method to produce truth.
Based on the historical evidence of the first part of the book, Adluri and Bagchee make a case in the second part for going beyond both the critical pretensions of modern academic scholarship and and the objections of its post-structuralist or post-Orientalist critics. By contrasting German Indology with Plato's concern for virtue and Gandhi's focus on praxis, the authors argue for a conception of the humanities as a dialogue between the ancients and moderns and between eastern and western cultures.

Ma Anandamayi is generally regarded as the most important Hindu woman saint of the twentieth century. Venerated alternately as a guru and as an incarnation of God on earth, Ma had hundreds of thousands of devotees. Through the creation of a religious movement and a vast network of ashramsunprecedented for a womanMa presented herself as an authority figure in a society where female gurus were not often recognized. Because of her widespread influence, Ma is one of the rare Hindu saints whose cult has outlived her. Today, her tomb is a place of veneration for those who knew her as well as new generations of her followers. By performing extensive fieldwork among Ma's current devotees, Orianne Aymard examines what happens to a cult after the death of its leader. Does it decline, stagnate, or grow? Or is it rather transformed into something else entirely? Aymard's work sheds new light not only on Hindu sainthoodand particularly female Hindu sainthoodbut on the nature of charismatic religious leadership and devotion.

Drawing on ethnographic research spanning ten years, Antoinette Elizabeth DeNapoli offers a new perspective on the practice of asceticism in India today. Her work brings to light the little known and often marginalized lives of female Hindu ascetics (sadhus) in the North Indian state of Rajasthan. Examining the everyday religious worlds and practices of the mostly unlettered female sadhus, who come from a number of castes, Real Sadhus Sing to God illustrates that these women experience asceticism in relational and celebratory ways. They construct their lives as paths of singing to God, which, the author suggests, serves as the female way of being an ascetic. Examining the relationship between asceticism (sannyas) and devotion (bhakti) in contemporary contexts, the book brings together two disparate fields of studyyoga/asceticism and bhaktiusing the singing of bhajans (devotional songs) as an orienting metaphor. This is the first book-length study to explore the ways in which female sadhus perform and thus create gendered views of asceticism through their singing, storytelling, and sacred text practices, which DeNapoli characterizes as their "rhetoric of renunciation".

The Oxford History of Hinduism: The Goddess provides a critical exposition of the Hindu idea of the divine feminine, or Devi, conceived as a singularity expressed in many forms. With the theological principles examined in the opening chapters, the book proceeds to describe and expound historically how individual manifestations of Devi have been imagined in Hindu religious culture and their impact upon Hindu social life. In this quest the contributors draw upon the history and philosophy of major Hindu ideologies, such as the Puranic, Tantric, and Vaisnava belief systems. A particular distinction of the book is its attention not only to the major goddesses from the earliest period of Hindu religious history but also to goddesses of later origin, in many cases of regional provenance and influence. Viewed through the lens of worship practices, legend, and literature, belief in goddesses is discovered as the formative impulse of much of public and private life. The influence of the goddess culture is especially powerful on women's life, often paradoxically situating women between veneration and subjection. This apparent contradiction arises from the humanization of goddesses while acknowledging their divinity, which is central to Hindu beliefs. In addition to studying the social and theological aspect of the goddess ideology, the contributors take anthropological, sociological, and literary approaches to delineate the emotional force of the goddess figure that claims intense human attachments and shapes personal and communal lives.

Today's globalized society faces some of humanity's most unprecedented social and environmental challenges. Presenting inspiring and effective approaches to a range of these challenges, the timely volume before you draws upon individual cases of exemplary leadership from the world's Dharma traditions-Hinduism, Sikhism, Jainism, and Buddhism. The volume's authors refer to such exemplary leaders as "beacons of Dharma," highlighting the ways in which each figure, through their inspirational life work, provide us with illuminating perspectives as we continue to confront cases of grave injustice and needless suffering in the world. Taking on difficult contemporary issues such as climate change, racial and gender inequality, industrial agriculture and animal rights, fair access to healthcare and education, and other such pressing concerns, Beacons of Dharma offers a promising and much needed contribution to our global conversations. Seeking to help alleviate and remedy such social and environmental issues, each of the chapters in the volume invites contemplation, inspires action, and offers a freshly invigorating source of hope.

The historical and empirical project presented here is grounded in a desire to theorize 'religion-state' relations in the multi-ethnic, multi-religious, secular city-state of Singapore. The core research problematic of this project has emerged out of the confluence of two domains, 'religion, law and bureaucracy' and 'religion and colonial encounters.' This work has two core objectives: one, to articulate the actual points of engagement between institutions of religion and the state, and two, to identify the various processes, mechanisms and strategies through which relations across these spheres are sustained. The thematic foundations of this book rest on disentangling the complex interactions between religious communities, individuals and the various manifestations of the Singapore state, relationships that are framed within a culture of bureaucracy. This is accomplished through a scrutiny of Hindu domains on the island nation-state, from her identity as part of the Straits Settlements to the present day. The empirical and analytical emphases of this book rest onthe author'sengagement with the realm of Hinduism as it is conceived, structured, framed and practiced within the context of a strong state in Singapore today. Ethnographically, the book focusses on Hindu temple management and the observance of Hindu festivals and processions, enacted within administrative and bureaucratic frames."

The book throws light on the nature of various inner powers which we already possess and use more or less unconsciously, as well as with latent powers within, which are as yet undeveloped. The book is of interest to the general reader as well as to the spiritual seeker.

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.

Feeding the Dead outlines the early history of ancestor worship in South Asia, from the earliest sources available, the Vedas, up to the descriptions found in the Dharmshastra tradition. Most prior works on ancestor worship have done little to address the question of how shraddha, the paradigmatic ritual of ancestor worship up to the present day, came to be. Matthew R. Sayers argues that the development of shraddha is central to understanding the shift from Vedic to Classical Hindu modes of religious behavior. Central to this transition is the discursive construction of the role of the religious expert in mediating between the divine and the human actor. Both Hindu and Buddhist traditions draw upon popular religious practices to construct a new tradition. Sayers argues that the definition of a religious expert that informs religiosity in the Common Era is grounded in the redefinition of ancestral rites in the Grhyasutras. Beyond making more clear the much misunderstood history of ancestor worship in India, this book addressing the serious question about how and why religion in India changed so radically in the last half of the first millennium BCE. The redefinition of the role of religious expert is hugely significant for understanding that change. This book ties together the oldest ritual texts with the customs of ancestor worship that underlie and inform medieval and contemporary practice.

A bold retelling of the origins of contemporary Hinduism, and an argument against the long-established notion of religious reform. By the early eighteenth century, the Mughal Empire was in decline, and the East India Company was making inroads into the subcontinent. A century later Christian missionaries, Hindu teachers, Muslim saints, and Sikh rebels formed the colorful religious fabric of colonial India. Focusing on two early nineteenth-century Hindu communities, the Brahmo Samaj and the Swaminarayan Sampraday, and their charismatic figureheads-the "cosmopolitan" Rammohun Roy and the "parochial" Swami Narayan-Brian Hatcher explores how urban and rural people thought about faith, ritual, and gods. Along the way he sketches a radical new view of the origins of contemporary Hinduism and overturns the idea of religious reform. Hinduism Before Reform challenges the rigid structure of revelation-schism -reform-sect prevalent in much history of religion. Reform, in particular, plays an important role in how we think about influential Hindu movements and religious history at large. Through the lens of reform, one doctrine is inevitably backward-looking while another represents modernity. From this comparison flows a host of simplistic conclusions. Instead of presuming a clear dichotomy between backward and modern, Hatcher is interested in how religious authority is acquired and projected. Hinduism Before Reform asks how religious history would look if we eschewed the obfuscating binary of progress and tradition. There is another way to conceptualize the origins and significance of these two Hindu movements, one that does not trap them within the teleology of a predetermined modernity.

In recent years, India's "sacred groves," small forests or stands of trees set aside for a deity's exclusive use, have attracted the attention of NGOs, botanists, specialists in traditional medicine, and anthropologists. Environmentalists disillusioned by the failures of massive state-sponsored solutions to ecological problems have hailed them as an exemplary form of traditional community resource management. For in spite of pressures to utilize their trees for fodder, housing, and firewood, the religious taboos surrounding sacred groves have led to the conservation of pockets of abundant flora in areas otherwise denuded by deforestation. Drawing on fieldwork conducted in the southern Indian state of Tamil Nadu over seven years, Eliza F. Kent offers a compelling examination of the religious and social context in which sacred groves take on meaning for the villagers who maintain them, and shows how they have become objects of fascination and hope for Indian environmentalists.
Sacred Groves and Local Gods traces a journey through Tamil Nadu, exploring how the localized meanings attached to forested shrines are changing under the impact of globalization and economic liberalization. Confounding simplistic representations of sacred groves as sites of a primitive form of nature worship, the book shows how local practices and beliefs regarding sacred groves are at once more imaginative, dynamic, and pragmatic than previously thought. Kent argues that rather than being ancient in origin, as has been asserted by other scholars, the religious beliefs, practices, and iconography found in sacred groves suggest origins in the politically de-centered eighteenth century, when the Tamil country was effectively ruled by local chieftains. She analyzes two projects undertaken by environmentalists that seek to harness the traditions surrounding sacred groves in the service of forest restoration and environmental education.

This is a book about religious conceptions of trees within the cultural world of tree worship at the tree shrines of northern India. Sacred trees have been worshipped for millennia in India and today tree worship continues there among all segments of society. In the past, tree worship was regarded by many Western anthropologists and scholars of religion as a prime example of childish animism or decadent ''popular religion.'' More recently this aspect of world religious cultures is almost completely ignored in the theoretical concerns of the day. David Haberman hopes to demonstrate that by seriously investigating the world of Indian tree worship, we can learn much about not only this prominent feature of the landscape of South Asian religion, but also something about the cultural construction of nature as well as religion overall. The title People Trees relates to the content of this book in at least six ways. First, although other sacred trees are examined, the pipal-arguably the most sacred tree in India-receives the greatest attention in this study. The Hindi word ''pipal'' is pronounced similarly to the English word ''people.''Second, the ''personhood'' of trees is a commonly accepted notion in India. Haberman was often told: ''This tree is a person just like you and me.'' Third, this is not a study of isolated trees in some remote wilderness area, but rather a study of trees in densely populated urban environments. This is a study of trees who live with people and people who live with trees. Fourth, the trees examined in this book have been planted and nurtured by people for many centuries. They seem to have benefited from human cultivation and flourished in environments managed by humans. Fifth, the book involves an examination of the human experience of trees, of the relationship between people and trees. Haberman is interested in people's sense of trees. And finally, the trees located in the neighborhood tree shrines of northern India are not controlled by a professional or elite class of priests. Common people have direct access to them and are free to worship them in their own way. They are part of the people's religion. Haberman hopes that this book will help readers expand their sense of the possible relationships that exist between humans and trees. By broadening our understanding of this relationship, he says, we may begin to think differently of the value of trees and the impact of deforestation and other human threats to trees.