Tucked away in ancient Sanskrit and Bengali texts is a secret teaching, a blissful devotional (bhakti) tradition that involves sacred congregational chanting (kīrtana), mindfulness practices (japa, smaraṇam), and the deepening of one’s relationship with God (rasa). Brought to the world’s stage by Śrī Chaitanya Mahāprabhu (1486–1533), and fully documented by his immediate followers, the Six Goswāmīs of Vrindāvan, these unprecedented teachings were passed down from master to student in Gauḍīya Vaishnava lineages. The Golden Avatāra of Love: Śrī Chaitanya’s Life and Teachings, by contemporary scholar Steven J. Rosen, makes the profound truths of this confidential knowledge easily accessible for an English language audience. In his well-researched text, modern readers—spiritual practitioners, scholars, and seekers of knowledge alike—will encounter a treasure of hitherto unrevealed spiritual teachings, and be able to fathom sublime dimensions of Śrī Chaitanya’s method. Using the ancient texts themselves and the findings of contemporary academics, Rosen succeeds in summarizing and establishing Śrī Chaitanya’s life and doctrine for the modern world.

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Dipesh Chakrabarty s eagerly anticipated book examines the politics of history through the careerand in many ways tragic fateof the distinguished historian Sir Jadunath Sarkar (1870-1957). One of the most important scholars in India during the first half of the twentieth century, Sarkar was knighted in 1929 and is still the only Indian historian to have ever been elected an Honorary Fellow of the American Historical Association. He was a universalizing and scientific historian, highly influential during much of his career, but, by the end of his lifetime, he became marginalized by the history establishment in India. History, Chakrabarty writes, sometimes plays truant with historians: by the 1970swhen Chakrabarty himself was a novice historianSarkar was almost completely forgotten. Through Sarkar s story, Chakrabarty explores the role of historical scholarship in India s colonial modernity and throws new light on the ways that postcolonial Indian historians embraced a more partisan idea of truth in the name of democratic and anti-colonial politics."

There is considerable interest now in the contemporary lives of the so-called traditional medicines of South Asia and beyond. "Doctoring Traditions, "which examines Ayurveda in British India, particularly Bengal, roughly from the 1860s to the 1930s, is a welcome departure even within the available work in the area. For in it the author subtly interrogates the therapeutic changes that created modern Ayurveda. He does so by exploring how Ayurvedic ideas about the body changed dramatically in the modern period and by breaking with the oft-repeated but scantily examined belief that changes in Ayurvedic understandings of the body were due to the introduction of cadaveric dissections and Western anatomical knowledge. "Doctoring Traditions" argues that the actual motor of change were a number of small technologies that were absorbed into Ayurvedic practice at the time, including thermometers and microscopes. In each of its five core chapters the book details how the adoption of a small technology set in motion a dramatic refiguration of the body. This book will be required reading for historians both of medicine and South Asia.

Bibliography of translated Bengali imprints into English; chiefly on Bengali literature.