This monograph presents scholarly exposition of the Apsara myth and its evolutionthrough centuries. Mentioned for the first time in the Rig Veda Apsaras find mention inIndian scriptures, epics, Puranas, dramas, poetry and numerous literary works. As a creationof ancient water cosmology she is described as a exceedingly beautiful and charmingperson adept in dancing, singing as well as art of seduction and amorous sports. Themonograph speaks of her profound influence on Indian art which is particularly visibleon the magnifient medieval temples in the form of female sculptures of immense beautyfamous all over the world. Written in lucid style the book reveals the story of Indian waternymph, the Apsara, in its infinite variety.

Gautam has here laid out the first serious reading of Michel Foucault in relation to key Sanskrit texts, and--what may be a surprise to many--he has written the first book-length work in English on the nature and origin of the Kamasutra. Gautam also takes up the Natyasastra (the Kamasutra's twin), locating in the first the themes of sexual-erotic pleasure, and locating in the second the classical Indian view of theater, music, dance, and aesthetic pleasure. The book shows how closely intertwined the history of erotics in ancient Indian culture is with the history of theater-aesthetics. Foucault provides a framework for opening up the intellectual horizon of Indian thought; it is his distinction between ars erotics (erotic arts) and scientia sexualis (science of sexuality) that fuels Gautam's exploration of the courtesan as symbol of both erotic and aesthetic pleasure, particularly in her role as a wife to her patron, which entails the morphing of erotics into a form of theater. The scope broadens ambitiously, to an inquiry on the nature of knowledge formation, erotics, theater, and gender relations in premodern Indian society and culture--as they converged on the historical figures of the courtesan and her male counterpart, the dandy. Gautam's twining of aims and subjects--Foucault's western philosophy of pleasure and India's classic text on eros (anchored in art and aesthetics)--transforms both the modern and the ancient texts with new understandings, and as new forms of investigating erotics and subjectivity itself.

In Ka, Roberto Calasso delves into the corpus of classical Sanskrit literature recreating and re-imagining the enchanting world of ancient India. Beginning with the Rig-Veda, Ka weaves together myths from the Upanishad, the Mahabharata and the stories of the Buddha, all of which pose questions that have haunted us for millennia.

An illustrated A to Z reference containing more than 700 entries providing information on the theology, people, historical events, institutions and movements related to Hinduism.

This collection of three lush and adventurous stories in "New York Times"-bestselling author Chockshi's Star-Touched World also includes an extended excerpt of "The Gilded Wolves."

Gandhāran art is often regarded as the epitome of cultural exchange in antiquity. The ancient region of Gandhāra, centred on what is now the northern tip of Pakistan, has been called the ‘crossroads of Asia’. The Buddhist art produced in and around this area in the first few centuries AD exhibits extraordinary connections with other traditions across Asia and as far as the Mediterranean. Since the nineteenth century, the Graeco-Roman associations of Gandhāran art have attracted particular attention. Classically educated soldiers and administrators of that era were astonished by the uncanny resemblance of many works of Gandhāran sculpture to Greek and Roman art made thousands of miles to the west. More than a century later we can recognize that the Gandhāran artists’ appropriation of classical iconography and styles was diverse and extensive, but the explanation of this ‘influence’ remains puzzling and elusive. The Gandhāra Connections project at the University of Oxford’s Classical Art Research Centre was initiated principally to cast new light on this old problem. This volume is the third set of proceedings of the project’s annual workshop, and the first to address directly the question of cross-cultural influence on and by Gandhāran art. The contributors wrestle with old controversies, particularly the notion that Gandhāran art is a legacy of Hellenistic Greek rule in Central Asia and the growing consensus around the important role of the Roman Empire in shaping it. But they also seek to present a more complex and expansive view of the networks in which Gandhāra was embedded. Adopting a global perspective on the subject, they examine aspects of Gandhāra’s connections both within and beyond South Asia and Central Asia, including the profound influence which Gandhāran art itself had on the development of Buddhist art in China and India.