For scholars of ancient Indian religions, the wandering mendicants who left home and family for a celibate life and the search for liberation represent an enigma. The Vedic religion, centered on the married household, had no place for such a figure. Much has been written about the Indian ascetic but hardly any scholarly attention has been paid to the married householder with wife and children, generally referred to in Sanskrit as grhastha: "the stay-at-home." The institution of the householder is viewed implicitly as posing little historical problems with regard to its origin or meaning. This volume problematizes the figure of the householder within ancient Indian culture and religion. It shows that the term grhastha is a neologism and is understandable only in its opposition to the ascetic who goes away from home (pravrajita). Through a thorough and comprehensive analysis of a wide range of inscriptions and texts, ranging from the Vedas, Dharmasastras, Epics, and belle lettres to Buddhist and Jain texts and texts on governance and erotics, this volume analyses the meanings, functions, and roles of the householder from the earliest times unti about the fifth century CE. The central finding of these studies is that the householder bearing the name grhastha is not simply a married man with a family but someone dedicated to the same or similar goals as an ascetic while remaining at home and performing the economic and ritual duties incumbent on him. The grhastha is thus not a generic householder, for whom there are many other Sanskrit terms, but a religiously charged concept that is intended as a full-fledged and even superior alternative to the concept of a religious renouncer.

While early Buddhists hailed their religion’s founder for opening a path to enlightenment, they also exalted him as the paragon of masculinity. According to Buddhist scriptures, the Buddha’s body boasts thirty-two physical features, including lionlike jaws, thighs like a royal stag, broad shoulders, and a deep, resonant voice, that distinguish him from ordinary men. As Buddhism spread throughout Asia and around the world, the Buddha remained an exemplary man, but Buddhists in other times and places developed their own understandings of what it meant to be masculine. This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States and from bodhisattva-kings to martial monks. Buddhist Masculinities adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are “normal,” illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender.

Published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, this book comprises an illuminating talk given by Swami Ranganathananda in 1980. The author has shown in this talk that the success and achievement of our democracy depends to the extent our citizens are men and women of sound character enlightened with noble qualities of head and heart.

Spirituality is not the sole privilege of monks, but is meant for one and all. This being the main theme of this illuminating book, the author specially focuses his attention on the spiritual life of the householder. He convincingly states that even householders, busy with their worldly chores and encumbrances, can steadily tread the path of spirituality without neglecting their family and social duties, and thus gradually attain the spiritual goal. Published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, this book highly recommended for all householders.

In The Mind of the Guru, Rajiv Mehrotra presents dialogues with several contemporary sages and masters who have illumined the minds of millions around the world. Ranged here are gurus as diverse as B. K. S. Iyengar, who brought yoga from the world of the esoteric to our living rooms; Swami Ramdev, who has democratized yoga via television; and Mata Amritanandamayi, whose mere presence invokes an overwhelming awareness of love. There is Deepak Chopra discussing a quantum healing of mind and body, Sogyal Rinpoche encouraging us to look at death so that we might live a better life and Sri Sri Ravi Shankar reaffirming each person’s right and access to happiness. And there is the unique and contrary voice of U. G. Krishnamurti telling us that all talk of transformation is poppycock. There are no grand narratives or final solutions, only guides who can show the way to the light within. Here you learn from voices as diverse as that of Thich Nhat Hanh, Bishop Desmond Tutu, Baba Amte and Stanislav Grof. Underlying the dialogues is their wisdom on how we can make ourselves unhappy – and guidance on how we can turn our lives around to achieve happiness.

An edited collection on the history of law and legal texts in the Hindu traditions.

An authoritative collection on the history of Hindu religious practices. Hindu Practice considers traditions of asceticism, yoga, and devotion, including dance and music, developed in Hinduism over long periods of time.