Based on exhaustive reference to primary source material, this volume explores the relationships between religious mythologies and religious philosophical system within the theistic traditions in India. Not content merely to explore these relationships, the author further examines the relevance of mythology and philosophy in a discussion of salvation—salvation understood in its sociological, eschatological, and philosophical senses. The treatment of myth and philosophy is comprehensive in scope, pulling together a great variety of sources and commentary, and illuminating them for the Western reader. This study will be of interest both to students of Indian religions and to students of comparative religion interested in creating a context for the discussion of Eastern and Western religions.

The collection of papers in Ascetic Culture: Renunciation and Worldly Engagement was entirely conceived and developed by K. Ishwaran, who died in June 1998. The original concept was to focus on "Tradition and Innovation in Monastic Life in South Asia", a topic which combined two of Ishwaran’s major interests: comparative studies of the monastic systems of south Asia, and criticism of Western anthropological and sociological assumptions of tradition and modernity being antithetical, especially with regard to traditional religions. Ishwaran saw this collection of papers as reinforcing the "demise of universalistic projects, all encompassing grand master narratives and similar globally integrative, theoretical or empirical enterprises in social discourse" flowing from the post-structural and post-modernist revolutions in the social sciences. Later he conceived of broadening this topic to be more liberally comparative, to include major religious traditions around the world. The new title was to be "Tradition and Modernity in Monastic orders in Contemporary Societies". Finally, he broadened the theme to the present title of his collection. Taken together, the articles appearing in this book strongly support Ishwaran’s theses. First, is the obvious point that eremitism and asceticism are far more complex than commonly understood in the scholarly world. If ever a general understanding of these interrelated phenomena is developed, careful examination not only how they are found in these cultures and traditions but also study of their particular manifestations in individual movements, places, cultures, social groups etc. must take place. The second thesis is clearly established by the range of these papers: ascetic traditions are not only inimical to modernity, they may be found at the heart of certain contemporary social and cultural developments. K. Ishwaran has rendered the study of religion in particular and the social sciences in general an important service with this anthology. Contributers are John E. Cort, Alan Davies, Balkrishna G. Gokhale, Daniel Gold, Shaman Hatley, Sohail Inayatullah, Klaus K. Klostermaier, David Miller, S.A. Nigosian, Jordan Paper, and Earle H. Waugh.

Traditionally, research on the history of Asian religions has been marked by a bias for literary evidence, privileging canonical texts penned in ‘classical’ languages. Not only has a focus on literary evidence shaped the dominant narratives about the religious histories of Asia, in both scholarship and popular culture, but it has contributed to the tendency to study different religious traditions in relative isolation from one another. Today, moreover, historical work is often based on modern textual editions and, increasingly, on electronic databases. What may be lost, in the process, is the visceral sense of the text as artifact – as a material object that formed part of a broader material culture, in which the boundaries between religious traditions were sometimes more fluid than canonical literature might suggest. This volume brings together specialists in a variety of Asian cultures to discuss the methodological challenges involved in integrating material evidence for the reconstruction of the religious histories of South, Southeast, Central, and East Asia. By means of specific ‘test cases,’ the volume explores the importance of considering material and literary evidence in concert. What untold stories do these sources help us to recover? How might they push us to reevaluate historical narratives traditionally told from literary sources? By addressing these questions from the perspectives of different subfields and religious traditions, contributors map out the challenges involved in interpreting different types of data, assessing the problems of interpretation distinct to specific types of material evidence (e.g., coins, temple art, manuscripts, donative inscriptions) and considering the issues raised by the different patterns in the preservation of such evidence in different locales. Special attention is paid to newly-discovered and neglected sources; to our evidence for trade, migration, and inter-regional cultural exchange; and to geographical locales that served as "contact zones" connecting cultures. In addition, the chapters in this volume represent the rich range of religious traditions across Asia – including Hinduism, Buddhism, Taoism, Shinto, and Chinese religions, as well as Islam and eastern Christianities.

This fourth volume in a series of state-of-the-art reviews of religious studies programs in Canadian provinces traces the formative role of religion in the establishment of the universities in Manitoba and Saskatchewan. Despite strong roots in denominational colleges, with their confessionally oriented study of religion, by the 1960s, “there was a diffused sense in the culture of the need for a religious perspective, and even a quest for religious experience, but at the same time there was a growing dissatisfaction with the conventional ways of being religious.” This new perspective, coupled with rising enrollments and increased funding, both a result of the explosion of post-secondary education in Canada, was reflected in a shift away from the theological study of religion to an academic one. New Religious Studies departments that reflected a “science of religion” philosophy were founded, and faculty hired and curricula developed to meet these broader concerns. Current issues, such as graduate studies, research and publication, and faculty hiring are also treated, as are the Bible colleges and theological seminaries which play such an important role in both provinces. Assessments of religious studies research programs and their relation to the general community situate the programs in a wider context and indicate future directions. This solid, sensitively written volume adds considerably to our knowledge of religious studies in Canada and illustrates how yet another region is meeting the needs of a pluralistic society by providing new contexts for the study of religion.

What is the status of the Goddess Laksmi in relation to her consort Vishnu in South Indian Vaisnavism? In some Hindu sub-traditions the Goddess is seen as a mediator between devotees and God. Other traditions put the Goddess on a par with her male counterpart. In yet other traditions she is worshiped as an independent deity in her own right. South Indian Vaisnavism views the Goddess in all of these ways, and theological debates on these issues have flourished. In clarifying these debates and the assumptions behind them the author contributes not only to the interpretive study of South Indian Vaisnavism, but also to an understanding of gender issues in the study of religion.

Presents the Hindu religious tradition's major events, individuals, texts, sects, and concepts in the context of its historical development through various periods.

A general perception exists that ancient Indian literature on economic matters is fatalistic and an admixture of sacred and secular thoughts. Economic Sutra provides a comprehensive perspective on the elements of Indian economic thought leading up to and after the Arthashastra. Economic Sutra is a perception-correction initiative to distil the Indian mind in the realm of economic thoughts and behaviour as brought out by the ancient Indian authors. It highlights the broader spread of economic ideas both prior to and sometime after Kautilya, giving insights into the purpose, actions and vision of our forefathers.