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The concluding volume of a critical English edition of the monumental Indian epic The seventh and final book of the monumental Rāmāyaṇa of Vālmīki, the Uttarakāṇḍa, brings the epic saga to a close with an account of the dramatic events of King Rāma’s millennia-long reign. It opens with a colorful history of the demonic race of the rākṣasas and the violent career of Rāma’s villainous foe Rāvaṇa, and later recounts Rāma’s grateful discharge of his allies in the great war at Lankā as well as his romantic reunion with his wife Sītā. But dark clouds gather as Rāma makes the agonizing decision to banish his beloved wife, now pregnant. As Rāma continues as king, marvelous tales and events unfurl, illustrating the benefits of righteous rule and the perils that await monarchs who fail to address the needs of their subjects. The Uttarakāṇḍa has long served as a point of social and religious controversy largely for its accounts of the banishment of Sītā, as well as of Rāma’s killing of a low-caste ascetic. This seventh volume in the critical edition and translation of the Vālmīki Rāmāyaṇa includes an extensive introduction and describes the complex reception history of the Uttarakāṇḍa, as well as exhaustive notes and a comprehensive bibliography.
Religious authority and political power have existed in complex relationships throughout India’s history. The centuries of the ‘early modern’ in South Asia saw particularly dynamic developments in this relationship. Regional as well as imperial states of the period expanded their religious patronage, while new sectarian centres of doctrinal and spiritual authority emerged beyond the confines of the state. Royal and merchant patronage stimulated the growth of new classes of mobile intellectuals deeply committed to the reappraisal of many aspects of religious law and doctrine. Supra-regional institutions and networks of many other kinds - sect-based religious maths, pilgrimage centres and their guardians, sants and sufi orders - flourished, offering greater mobility to wider communities of the pious. This was also a period of growing vigour in the development of vernacular religious literatures of different kinds, and often of new genres blending elements of older devotional, juridical and historical literatures. Oral and manuscript literatures too gained more rapid circulation, although the meaning and canonical status of texts frequently changed as they circulated more widely and reached larger lay audiences. Through explorations of these developments, the essays in this collection make a distinctive contribution to a critical formative period in the making of India’s modern religious cultures. This book was published as a special issue of South Asian History and Culture.
Has appendices.
This volume, the outcome of a seminar organized at the International Institute for Asian Studies, Leiden, marks an important advancement in the study of South Indian Sanskrit manuscripts which are predominantly on palm leaf and rarely older than three to four centuries. Nevertheless, they continued a manuscript culture for around two millennia and had a profound impact on traditions of knowledge and culture. After an introductory essay (by J.E.M. Houben and S. Rath) addressing theoretical and historical issues of text transmission in manuscripts and in India’s remarkably strong oral memory culture, it contains twelve contributions dealing with South Indian manuscript collections in India and Europe (mainly of Vedic and Sanskrit texts) and with problems related to the scripts, the dating of manuscripts and India's literary and intellectual history. Contributors include: G. Colas, A.A. Esposito, M. Fujii, C. Galewicz, J.E.M. Houben, H. Moser, P. Perumal, K. Plofker, S. Rath, S.R. Sarma, D. Wujastyk, K.G. Zysk
The Concise Yoga Vāsiṣṭha a clear, provocative summary of one of the leading texts of Hinduism. Swami Venkatesananda continues the long tradition of elaborating on and clarifying the teachings of the sage Vāsiṣṭha. It captures the verve of the original text while eliminating needless repetition. For the specialist, this book makes available a handy guide to the original Sanskrit without sacrificing philosophical depth. To the comparative religionist, it provides an occasion for understanding how Hinduism has been able to accommodate seemingly opposite schools of thought without giving way to the platitudes which mar many syncretic movements.
India celebrates itself as a nation of unity in diversity, but where does that sense of unity come from? One important source is a widely-accepted narrative called the “bhakti movement.” Bhakti is the religion of the heart, of song, of common participation, of inner peace, of anguished protest. The idea known as the bhakti movement asserts that between 600 and 1600 CE, poet-saints sang bhakti from India’s southernmost tip to its northern Himalayan heights, laying the religious bedrock upon which the modern state of India would be built. Challenging this canonical narrative, John Stratton Hawley clarifies the historical and political contingencies that gave birth to the concept of the bhakti movement. Starting with the Mughals and their Kachvaha allies, North Indian groups looked to the Hindu South as a resource that would give religious and linguistic depth to their own collective history. Only in the early twentieth century did the idea of a bhakti “movement” crystallize—in the intellectual circle surrounding Rabindranath Tagore in Bengal. Interactions between Hindus and Muslims, between the sexes, between proud regional cultures, and between upper castes and Dalits are crucially embedded in the narrative, making it a powerful political resource. A Storm of Songs ponders the destiny of the idea of the bhakti movement in a globalizing India. If bhakti is the beating heart of India, this is the story of how it was implanted there—and whether it can survive.