Mahatma Gandhi and Jawaharlal Nehru helped create the myth of a nonviolent ancient India while building a modern independence movement on the principle of nonviolence (ahimsa). But this myth obscures a troubled and complex heritage: a long struggle to reconcile the ethics of nonviolence with the need to use violence to rule. Upinder Singh documents the dynamic tension between violence and nonviolence in ancient Indian political thought and practice over twelve hundred years. Political Violence in Ancient India looks at representations of kingship and political violence in epics, religious texts, political treatises, plays, poems, inscriptions, and art from 600 BCE to 600 CE. As kings controlled their realms, fought battles, and meted out justice, intellectuals debated the boundary between the force required to sustain power and the excess that led to tyranny and oppression. Duty (dharma) and renunciation were important in this discussion, as were punishment, war, forest tribes, and the royal hunt. Singh reveals a range of perspectives that defy rigid religious categorization. Buddhists, Jainas, and even the pacifist Maurya emperor Ashoka recognized that absolute nonviolence was impossible for kings. By 600 CE religious thinkers, political theorists, and poets had justified and aestheticized political violence to a great extent. Nevertheless, questions, doubt, and dissent remained. These debates are as important for understanding political ideas in the ancient world as for thinking about the problem of political violence in our own time.

The birth of Buddhism goes back to the sixth century BCE and, over the centuries, there has been considerable variety as well as considerable change in its doctrines, practices and propagation across the different parts of Asia. This volume showcases the expansion in the religion's contours and popularity in Asia in modern times. Focusing on India, Sri Lanka and China, the essays in the book highlight the cross-fertilization between Buddhism and contemporary discourses which makes the phenomenon of Buddhist revival in Asia unambiguously modern. They also show how this resurgence assumed a great variety of forms depending on the specificities of the historical and cultural context, including Buddhism's encounter with other religious traditions. Continuities with the past are not absent, and revivalist movements have been characterized and propelled by a strong sense of history and yet this, in effect, involved crafting new interpretations of a distant past, and the introduction of new ideas and practices. The term reinvention seems to capture this aspect of dynamic change better than revival. At the same time, as this volume reveals, the choice of terms is not as important as tracing the trajectories of the phenomenon and the awareness that its impact extended far beyond the religious domain into many spheres, including those of cultural practice, national identity and international relations. This is a historically rich and readable volume which will interest general readers as well as students and scholars of history and of Buddhism.