Explicitly acknowledging its status as a strī-śūdra-veda (a Veda for women and the downtrodden), the Mahābhārata articulates a promise to bring knowledge of right conduct, fundamental ethical, philosophical, and soteriological teachings, and its own grand narrative to all classes of people and all beings. Hiltebeitel shows how the Mahābhārata has more than lived up to this promise at least on the ground in Indian folk traditions. In this three-part volume, he journeys over the overlapping terrains of the south Indian cults of Draupadī (part I) and Kūttāṇṭavar (part II), to explore how the Mahābhārata continues to be such a vital source of meaning, and, in part III, then connects this vital tradition to wider reflections on prehistory, sacrifice, myth, oral epic, and modern theatre. This two volume edition collects nearly three decades of Alf Hiltebeitel’s researches into the Indian epic and religious tradition. The two volumes document Hiltebeitel’s longstanding fascination with the Sanskrit epics: volume 1 presents a series of appreciative readings of the Mahābhārata (and to a lesser extent, the Rāmāyaṇa), while volume 2 focuses on what Hiltebeitel has called “the underground Mahābhārata,” i.e., the Mahābhārata as it is still alive in folk and vernacular traditions. Recently re-edited and with a new set of articles completing a trajectory Hiltebeitel established over 30 years ago, this work constitutes a definitive statement from this major scholar. Comprehensive indices, cross-referencing, and an exhaustive bibliography make it an essential reference work. For more information on the first volume please click here.

In popular imagination, Lala Lajpat Rai is frequently associated with Bhagat Singh, who, by assassinating J.P. Saunders, avenged Rai’s death, caused by a police lathi charge, and was hanged for it. Lajpat Rai is also remembered for his fervent opposition to British rule. In recent decades, however, historians have converged with the Hindu Right in rediscovering Lajpat Rai as an ideological ancestor of Hindutva. But what then explains Rai’s wholehearted approval of Congress–Muslim League cooperation, and attempt to endow Hindus and Muslims with bonds of common belonging? Why did he reinterpret India’s medieval history to highlight peaceful coexistence between Hindus and Muslims? Have our hasty conclusions about Lajpat Rai’s nationalist thought concealed its complexities and distorted our understanding of nationalism in general? Meticulously researched and eloquently written, Being Hindu, Being Indian offers the first comprehensive examination of Lajpat Rai’s nationalist thought. By revealing the complexities of Rai’s thinking, it provokes us to think more deeply about broader questions relevant to present-day politics: Are all expressions of ‘Hindu nationalism’ the same as Hindutva? What are the similarities and differences between ‘Hindu’ and ‘Indian’ nationalism? Can communalism and secularism be expressed together? How should we understand fluidity in politics? This book invites readers to treat Lajpat Rai’s ideas as a gateway to think more deeply about history, politics, religious identity and nationhood.