Wendy Doniger and Martha Nussbaum bring together leading scholars from a wide array of disciplines to address a crucial question: How does the world's most populous democracy survive repeated assaults on its pluralistic values? India's stunning linguistic, cultural, and religious diversity has been supported since Independence by a political structure that emphasizes equal rights for all, and protects liberties of religion and speech. But a decent Constitution does not implement itself, and challenges to these core values repeatedly arise---not least in the first decade of the twenty-first century, when the rise of Hindu Right movements threatened to destabilize the nation and upend its core values, in the wake of a notorious pogrom in the state of Gujarat in which approximately 2000 Muslim civilians were killed.
Focusing on this time of tension and threat, the essays in this volume consider how a pluralistic democracy managed to survive. They examine the role of political parties and movements, including the women's movement, as well as the role of the arts, the press, the media, and a historical legacy of pluralistic thought and critical argument. Featuring essays from eminent scholars in history, religious studies, political science, economics, women's studies, and media studies, Pluralism and Democracy in India offers an urgently needed case study in democratic survival. As Nehru said of India on the eve of Independence: ''These dreams are for India, but they are also for the world.'' The analysis this volume offers illuminates not only the past and future of one nation, but the prospects of democracy for all.

This volume comprises papers presented at a conference marking the 50th anniversary of Joachim Wach's death, and the centennial of Mircea Eliade's birth. Its purpose is to reconsider both the problematic, separate legacies of these two major twentieth-century historians of religions, and the bearing of these two legacies upon each other. Shortly after Wach's death in 1955, Eliade succeeded him as the premiere historian of religions at the University of Chicago. As a result, the two have been associated with each other in many people's minds as the successive leaders of the so-called "Chicago School" in the history of religions. In fact, as this volume makes clear, there never was a monolithic Chicago School. Although Wach reportedly referred to Eliade as the most astute historian of religions of the day; the two never met, and their approaches to the study of religions differed significantly. Several dominant issues run through the essays collected here: the relationship between the two men's writings and their lives, and in Eliade's case, the relationship between his political commitments and his writings in fiction, history of religions, and autobiography. Both men's contributions to the field continue to provoke controversy and debate, and this volume sheds new light on these controversies and what they reveal about these two scholars' legacies.

The encounter between Muslim and Hindu remains one of the defining issues of South Asian society today. This encounter began as early as the 8th century, and the first Muslim kingdom in India would be established at the end of the 12th century. This powerful kingdom, the Sultanate of Delhi, eventually reduced to vassalage almost every independent kingdom on the subcontinent. In Love's Subtle Magic, a remarkable and deeply original book, Aditya Behl uses a little-understood genre of Sufi literature to paint an entirely new picture of the evolution of Indian culture during the earliest period of Muslim domination. These curious romantic tales transmit a deeply serious religious message through the medium of lighthearted stories of love. Although composed in the Muslim courts, they are written in a vernacular Indian language. Until now, they have defied analysis, and been mostly ignored by scholars east and west. Behl shows that the Sufi authors of these charming tales purposely sought to convey an Islamic vision via an Indian idiom. They thus constitute the earliest attempt at the indigenization of Islamic literature in an Indian setting. More important, however, Behl's analysis brilliantly illuminates the cosmopolitan and composite culture of the Sultanate India in which they were composed. This in turn compels us completely to rethink the standard of the opposition between Indian Hindu and foreign Muslim and recognize that the Indo-Islamic culture of this era was already significantly Indian in many important ways.

In the wake of the elegant master theories of Joseph Campbell, Mircea Eliade, Georges Dumezil, and Claude Levi-Strauss, how are mythology and the comparative study of religion to be understood? In Myth and Method, a leading team of scholars assesses the current state of the study of myth and explores the possibilities for charting a methodological middle course between the comparative and the contextual issues raised in the last ten years. In confronting these tension, they provide an outline of the most troubling questions in the field and offer a variety of responses to them.

This collection demonstrates the range of approaches that some of the leading scholars of our day take to basic questions at the intersection of the natural and human worlds. The essays focus on three interlocking categories: Reason stakes a bigger territory than the enclosed yard of universal rules. Nature expands over a far larger region than an eternal category of the natural. And history refuses to be confined to claims of an unencumbered truth of how things happened.

After the War is a new translation of the final part of the Mahabharata, the great Sanskrit Epic poem about a devastating fraternal war. In this aftermath of the great war, the surviving heroes find various deaths, ranging from a drunken debacle in which they kill many of their own comrades to suicide through meditation and, finally, magical transportation to both heaven and hell. Bereaved mothers and widows on earth are comforted when their dead sons and husbands are magically conjured up from heaven and emerge from a river to spend one glorious night on earth with their loved ones. Ultimately, the bitterly opposed heroes of both sides are reconciled in heaven, but only when they finally let go of the vindictive masculine pride that has made each episode of violence give rise to another. Throughout the text, issues of truth and reconciliation, of the competing beliefs in various afterlives, and of the ultimate purpose of human life are debated. This last part of the Mahabharata has much to tell us both about the deep wisdom of Indian poets during the centuries from 300 BCE to 300 CE (the dates of the recension of this enormous text) and about the problems that we ourselves confront in the aftermath of our own genocidal and internecine wars. The author, a distinguished translator of Sanskrit texts (including the Rig Veda, the Laws of Manu, and the Kamasutra), puts the text into clear, flowing, contemporary prose, with a comprehensive but unintrusive critical apparatus. This book will delight general readers and enlighten students of Indian civilization and of great world literature.

Mirigavati or The Magic Doe is the work of Shaikh Qutban Suhravardi, an Indian Sufi master who was also an expert poet and storyteller attached to the glittering court-in-exile of Sultan Husain Shah Sharqi of Jaunpur. Composed in 1503 as an introduction to mystical practice for disciples, this powerful Hindavi or early Hindi Sufi romance is a richly layered and sophisticated text, simultaneously a spiritual enigma and an exciting love-story full of adventures. The Mirigavati is both an excellent introduction to Sufism and one of the true literary classics of pre-modern India, a story that draws freely on the large pool of Indian, Islamic, and European narrative motifs in its distinctive telling of a mystical quest and its resolution. Adventures from the Odyssey and the voyages of Sindbad the Sailor-sea voyages, encounters with monstrous serpents, damsels in distress, flying demons and cannibals in caves, among others-surface in Suhravardi's rollicking tale, marking it as first-rate entertainment for its time and, in private sessions in Sufi shrines, a narrative that shaped the interior journey for novices. Before his untimely death in 2009, Aditya Behl had completed this complete blank verse translation of the critical edition of the Mirigavati, which reveals the precise mechanism and workings of spiritual signification and use in a major tradition of world and Indian literature.

This is a study of the Bengali Kartabhaja sect and its place in the broader movement of Tantrism, an Indian religious movement employing purposely shocking sexual language and rituals. Urban looks closely at the relationship between the rise of the Kartabhajas, who flourished at the turn of the 19th century, and the changing economic context of colonial Bengal. Made up of the poor lower classes laboring in the marketplaces and factories of Calcutta, the Kartabhajas represent "the underworld of the imperial city." Urban shows that their esoteric poetry and songs are in fact saturated with the language of the marketplace and the bazaar, which becomes for them the key metaphor used to communicate secret knowledge and mystical teachings.

The foundational work on shamanism now available as a Princeton Classics paperback Shamanism is an essential work on the study of this mysterious and fascinating phenomenon. The founder of the modern study of the history of religion, Mircea Eliade surveys the tradition through two and a half millennia of human history, moving from the shamanic traditions of Siberia and Central Asia-where shamanism was first observed-to North and South America, Indonesia, Tibet, China, and beyond. In this authoritative survey, Eliade illuminates the magico-religious life of societies that give primacy of place to the figure of the shaman-at once magician and medicine man, healer and miracle-doer, priest, mystic, and poet. Synthesizing the approaches of psychology, sociology, and ethnology, Shamanism remains the reference book of choice for those interested in this practice.

Many cultures have myths about self-imitation, stories about people who pretend to be someone else pretending to be them, in effect masquerading as themselves. This great theme, in literature and in life, tells us that people put on masks to discover who they really are under the masks they usually wear, so that the mask reveals rather than conceals the self beneath the self.
In this book, noted scholar of Hinduism and mythology Wendy Doniger offers a cross-cultural exploration of the theme of self-impersonation, whose widespread occurrence argues for both its literary power and its human value. The stories she considers range from ancient Indian literature through medieval European courtly literature and Shakespeare to Hollywood and Bollywood. They illuminate a basic human way of negotiating reality, illusion, identity, and authenticity, not to mention memory, amnesia, and the process of aging. Many of them involve marriage and adultery, for tales of sexual betrayal cut to the heart of the crisis of identity.
These stories are extreme examples of what we common folk do, unconsciously, every day. Few of us actually put on masks that replicate our faces, but it is not uncommon for us to become travesties of ourselves, particularly as we age and change. We often slip carelessly across the permeable boundary between the un-self-conscious self-indulgence of our most idiosyncratic mannerisms and the conscious attempt to give the people who know us, personally or publicly, the version of ourselves that they expect. Myths of self-imitation open up for us the possibility of multiple selves and the infinite regress of self-discovery.
Drawing on a dizzying array of tales-some fact, some fiction-The Woman Who Pretended to Be Who She Was is a fascinating and learned trip through centuries of culture, guided by a scholar of incomparable wit and erudition.

In this magisterial volume of essays, Wendy Doniger enhances our understanding of the ancient and complex religion to which she has devoted herself for half a century. This series of interconnected essays and lectures surveys the most critically important and hotly contested issues in Hinduism over 3,500 years, from the ancient time of the Vedas to the present day. The essays contemplate the nature of Hinduism; Hindu concepts of divinity; attitudes concerning gender, control, and desire; the question of reality and illusion; and the impermanent and the eternal in the two great Sanskrit epics, the Ramayana and the Mahabharata. Among the questions Doniger considers are: Are Hindus monotheists or polytheists? How can atheists be Hindu, and how can unrepentant Hindu sinners find salvation? Why have Hindus devoted so much attention to the psychology of addiction? What does the significance of dogs and cows tell us about Hinduism? How have Hindu concepts of death, rebirth, and karma changed over the course of history? How and why does a pluralistic faith, remarkable for its intellectual tolerance, foster religious intolerance? Doniger concludes with four concise autobiographical essays in which she reflects on her lifetime of scholarship, Hindu criticism of her work, and the influence of Hinduism on her own philosophy of life. On Hinduism is the culmination of over forty years of scholarship from a renowned expert on one of the world's great faiths.

One of the world's leading authorities on Hinduism gives us a work of extraordinary scholarship on the religion. Through this magisterial volume - which she calls 'the book of my books' - Wendy Doniger, widely acknowledged as one of the greatest and most original scholars of Hinduism, enlarges our understanding of an ancient and complex religion. Comprising a series of connected essays, On Hinduism examines many of the most crucial and contested issues in Hinduism, from the time of the Vedas to the present day: Are Hindus monotheists or polytheists? Is it possible to reconcile images of god with qualities (saguna) and without qualities (nirguna)? How can atheists be Hindu, and how can unrepentant Hindu sinners obtain salvation? Why have Hindus devoted so much attention to addictions, and why have they always been ambivalent about non-injury (ahimsa)? How have Hindu ideas about death, rebirth and karma changed in the course of history, and what do dogs and cows tell us about Hinduism? How and under what conditions does a pluralistic religion remarkable for its intellectual tolerance foster intolerance? The book closes with short autobiographical essays in which Doniger looks back upon her academic career - complete with its Orientalist heritage, self-critiques and controversies - and talks eloquently and movingly about the influence of Hinduism on her own philosophy of life. Drawing upon Doniger's writing over forty years, On Hinduism is scholarship of the highest order, and a compelling analysis of one of the world's great faiths.

The encounter between Muslim and Hindu remains one of the defining issues of South Asian society today. It began as early as the 8th century, and the first Muslim kingdom in India, the Sultanate of Delhi, was established at the end of the 12th century. This power eventually reduced to vassalage almost every independent kingdom on the subcontinent. In Love's Subtle Magic, a remarkable and highly original book, Aditya Behl uses a little-understood genre of Sufi literature to paint an entirely new picture of the evolution of Indian culture during the earliest period of Muslim domination. These curious romantic tales transmit a profound religious message through the medium of adventurous stories of love. Although composed in the Muslim courts, they are written in a vernacular Indian language and involve Hindu yogis, Hindu princes and princesses, and Hindu gods. Until now, they have defied analysis. Behl shows that the Sufi authors of these charming tales sought to convey an Islamic vision via an Indian idiom. They thus constitute the earliest attempt at the indigenization of Islamic literature in an Indian setting. More important, however, Behl's analysis brilliantly illuminates the cosmopolitan and composite culture of the Sultanate India in which they were composed. This in turn compels us completely to rethink the standard of the opposition between Indian Hindu and foreign Muslim and recognize that the Indo-Islamic culture of this era was already significantly Indian in many important ways.

Wendy Doniger and Martha Nussbaum bring together leading scholars from a wide array of disciplines to address a crucial question: How does the world's most populous democracy survive repeated assaults on its pluralistic values? India's stunning linguistic, cultural, and religious diversity has been supported since Independence by a political structure that emphasizes equal rights for all, and protects liberties of religion and speech. But a decent Constitution does not implement itself, and challenges to these core values repeatedly arise---not least in the first decade of the twenty-first century, when the rise of Hindu Right movements threatened to destabilize the nation and upend its core values, in the wake of a notorious pogrom in the state of Gujarat in which approximately 2000 Muslim civilians were killed.
Focusing on this time of tension and threat, the essays in this volume consider how a pluralistic democracy managed to survive. They examine the role of political parties and movements, including the women's movement, as well as the role of the arts, the press, the media, and a historical legacy of pluralistic thought and critical argument. Featuring essays from eminent scholars in history, religious studies, political science, economics, women's studies, and media studies, Pluralism and Democracy in India offers an urgently needed case study in democratic survival. As Nehru said of India on the eve of Independence: ''These dreams are for India, but they are also for the world.'' The analysis this volume offers illuminates not only the past and future of one nation, but the prospects of democracy for all.

This volume comprises papers presented at a conference marking the 50th anniversary of Joachim Wach's death, and the centennial of Mircea Eliade's birth. Its purpose is to reconsider both the problematic, separate legacies of these two major twentieth-century historians of religions, and the bearing of these two legacies upon each other. Shortly after Wach's death in 1955, Eliade succeeded him as the premiere historian of religions at the University of Chicago. As a result, the two have been associated with each other in many people's minds as the successive leaders of the so-called "Chicago School" in the history of religions. In fact, as this volume makes clear, there never was a monolithic Chicago School. Although Wach reportedly referred to Eliade as the most astute historian of religions of the day; the two never met, and their approaches to the study of religions differed significantly. Several dominant issues run through the essays collected here: the relationship between the two men's writings and their lives, and in Eliade's case, the relationship between his political commitments and his writings in fiction, history of religions, and autobiography. Both men's contributions to the field continue to provoke controversy and debate, and this volume sheds new light on these controversies and what they reveal about these two scholars' legacies.

The Mahabharata, originally composed some two thousand years ago is an epic masterpiece, "a hundred times more interesting" than the Iliad and the Odyssey (Wendy Doniger), it is a timeless work that evokes a world of myth, passion and warfare while exploring eternal questions of duty, love and spiritual freedom. A seminal Hindu text, it is one of the most important and influential works in the history of world civilisation. This new English retelling, innovatively composed in blank verse, covers all the books of the Mahabharata. It masterfully captures the beauty, excitement and profundity of the original Sanskrit poem as well as its magnificent architecture and extraordinary scope.

Many cultures have myths about self-imitation, stories about people who pretend to be someone else pretending to be them, in effect masquerading as themselves. This great theme, in literature and in life, tells us that people put on masks to discover who they really are under the masks they usually wear, so that the mask reveals rather than conceals the self beneath the self.
In this book, noted scholar of Hinduism and mythology Wendy Doniger offers a cross-cultural exploration of the theme of self-impersonation, whose widespread occurrence argues for both its literary power and its human value. The stories she considers range from ancient Indian literature through medieval European courtly literature and Shakespeare to Hollywood and Bollywood. They illuminate a basic human way of negotiating reality, illusion, identity, and authenticity, not to mention memory, amnesia, and the process of aging. Many of them involve marriage and adultery, for tales of sexual betrayal cut to the heart of the crisis of identity.
These stories are extreme examples of what we common folk do, unconsciously, every day. Few of us actually put on masks that replicate our faces, but it is not uncommon for us to become travesties of ourselves, particularly as we age and change. We often slip carelessly across the permeable boundary between the un-self-conscious self-indulgence of our most idiosyncratic mannerisms and the conscious attempt to give the people who know us, personally or publicly, the version of ourselves that they expect. Myths of self-imitation open up for us the possibility of multiple selves and the infinite regress of self-discovery.
Drawing on a dizzying array of tales-some fact, some fiction-The Woman Who Pretended to Be Who She Was is a fascinating and learned trip through centuries of culture, guided by a scholar of incomparable wit and erudition.

Questioning the conventional depiction of India as a nation divided between religious communities, Gottschalk shows that individuals living in India have multiple identities, some of which cut across religious boundaries. The stories narrated by villagers living in the northern state of Bihar depict everyday social interactions that transcend the simple divide of Hindu and Muslim.

Wendy Doniger's foundational study is both modern in its engagement with a diverse range of religions and refreshingly classic in its transhistorical, cross-cultural approach. By responsibly analyzing patterns and themes across context, Doniger reinvigorates the comparative reading of religion, tapping into a wealth of narrative traditions, from the instructive tales of Judaism and Christianity to the moral lessons of the "Bhagavad Gita." She extracts political meaning from a variety of texts while respecting the original ideas of each. A new preface confronts the difficulty of contextualizing the comparison of religions as well as controversies over choosing subjects and positioning arguments, and the text itself is expanded and updated throughout.

Human beings have long imagined their subjectivity, ethics, and ancestry with and through animals, yet not until the mid-twentieth century did contemporary thought reflect critically on animals' significance in human self-conception. Thinkers such as French philosopher Jacques Derrida, South African novelist J. M. Coetzee, and American theorist Donna Haraway have initiated rigorous inquiries into the question of the animal, now blossoming in a number of directions. It is no longer strange to say that if animals did not exist, we would have to invent them.

This interdisciplinary and cross-cultural collection reflects the growth of animal studies as an independent field and the rise of "animality" as a critical lens through which to analyze society and culture, on a par with race and gender. Essays consider the role of animals in the human imagination and the imagination of the human; the worldviews of indigenous peoples; animal-human mythology in early modern China; and political uses of the animal in postcolonial India. They engage with the theoretical underpinnings of the animal protection movement, representations of animals in children's literature, depictions of animals in contemporary art, and the philosophical positioning of the animal from Aristotle to Derrida. The strength of this companion lies in its timeliness and contextual diversity, which makes it essential reading for students and researchers while further developing the parameters of the discipline.

In this magisterial volume of essays, Wendy Doniger enhances our understanding of the ancient and complex religion to which she has devoted herself for half a century. This series of interconnected essays and lectures surveys the most critically important and hotly contested issues in Hinduism over 3,500 years, from the ancient time of the Vedas to the present day. The essays contemplate the nature of Hinduism; Hindu concepts of divinity; attitudes concerning gender, control, and desire; the question of reality and illusion; and the impermanent and the eternal in the two great Sanskrit epics, the Ramayana and the Mahabharata. Among the questions Doniger considers are: Are Hindus monotheists or polytheists? How can atheists be Hindu, and how can unrepentant Hindu sinners find salvation? Why have Hindus devoted so much attention to the psychology of addiction? What does the significance of dogs and cows tell us about Hinduism? How have Hindu concepts of death, rebirth, and karma changed over the course of history? How and why does a pluralistic faith, remarkable for its intellectual tolerance, foster religious intolerance? Doniger concludes with four concise autobiographical essays in which she reflects on her lifetime of scholarship, Hindu criticism of her work, and the influence of Hinduism on her own philosophy of life. On Hinduism is the culmination of over forty years of scholarship from a renowned expert on one of the world's great faiths.

The Kamasutra is the oldest extant textbook of erotic love. But it is more than a book about sex. It is about the art of living--about finding a partner, maintaining power in a marriage, committing adultery, living as or with a courtesan, using drugs--and also, of course, about the many and varied positions available to lovers in sexual intercourse and the pleasures to be derived from each.
The Kamasutra was composed in Sanskrit, the literary language of ancient India, sometime in the third century, probably in North India. It combines an encyclopedic coverage of all imaginable aspects of sex with a closely observed sexual psychology and a dramatic, novelistic narrative of seduction, consummation, and disentanglement. Best known in English through the highly mannered, padded, and inaccurate nineteenth-century translation by Sir Richard Burton, the text is newly translated here into clear, vivid, sexually frank English. This edition also includes a section of vivid Indian color illustrations along with three uniquely important commentaries: translated excerpts from the earliest and most famous Sanskrit commentary (thirteenth century) and from a twentieth-century Hindi commentary, and explanatory notes by the two translators.
The lively and entertaining introduction by translator Wendy Doniger, one of the world's foremost Sanskrit scholars, discusses the history of The Kamasutra and its reception in India and Europe, analyses its attitudes toward gender and sexual violence, and sets it in the context of ancient Indian social theory, scientific method, and sexual ethics.
" This] new translation is fascinating, thought-provoking and occasionally even amusing."--Salon.com
About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

At this time of heightened political sensitivities, it may seem impossible to make serious comparisons among different cultures. And at a time when human difference is so relentlessly celebrated, it may even seem impossible to talk about the traditions and experiences that join us across race, religion, and nation. Wendy Doniger offers a powerful antidote to the paralysis of postcolonial intellectual life. In this spirited, enlightening book, she shows just how to make sense of, and learn from, the extraordinary diversity of cultures past and present. Tapping a wealth of traditions, from the Hebrew Bible to the "Bhagavad Gita, " Doniger crafts a new lens for examining other cultures, and finding in the world's myths--its sacred stories--a way to talk about experiences shared across time and space.

"Of all things made with words," Doniger writes, "myths span the widest of human concerns, human paradoxes." Myths, she shows, bridge the cosmic and the familiar, the personal and the abstract, the theological and the political. They encourage us to draw various, even opposed, political meanings from a single text as it travels through different historical contexts. And she demonstrates how studying myths from cultures other than our own can be exhilarating and illuminating.

Myth, Doniger shows, provides a near-perfect entree to another culture. Even if scholars such as Freud, Jung, and Joseph Campbell typically overstated the universality of major myths and suppressed the distinctive natures of other cultures, postcolonial critics are wrong to argue that nothing good can come from a systematic comparative study of human cultures. Doniger offers an engaged, expansive critical tool kit for doing just that. She suggests critical and responsible ways in which to compare stories--or texts or myths or traditions--from different cultures by revealing patterns of truth from themes that recur time and again.

In this book, Doniger helps expand the arena of meaning we live in, leaping, in her words, "from myth to myth as if they were stepping stones over the gulf that seems to separate cultures." She enables us to see, at last, the "implied spider" that weaves the web of meaning that sustains all human cultures-the fabric of our shared humanity.

The Mahabharata, originally composed some two thousand years ago, tells the story of a royal dynasty, descended from gods, whose feud over their kingdom results in a devastating war. An epic masterpiece of huge sweep and magisterial power, a hundred times more interesting than the Iliad and the Odyssey (Wendy Doniger), it is a timeless work that evokes a world of myth, passion, and warfare while exploring eternal questions of duty, love, and spiritual freedom. A seminal Hindu text that includes the Bhagavad Gita, it is also one of the most important and influential works in the history of world civilization.

This new English retelling, innovatively composed in blank verse rather than prose, covers all eighteen books of the Mahabharata. It masterfully captures the beauty, excitement, and profundity of the original Sanskrit poem as well as its magnificent architecture and extraordinary scope."