A free open access ebook is available upon publication. Learn more at www.luminosoa.org. The Practice of Texts examines the uses of the Sanskrit medical classics in two educational institutions of India’s classical life science, Ayurveda: the college and the gurukula. In this interdisciplinary study, Anthony Cerulli probes late- and postcolonial reforms in ayurvedic education, the development of the ayurvedic college, and the impacts of the college curriculum on ways that ayurvedic physicians understand and use the Sanskrit classics in their professional work today. His fieldwork in south India illuminates the nature of philology and ritual in the ayurvedic gurukula and showcases how knowledge is exchanged among students, teachers, and patients. The result, Cerulli shows, is that the Sanskrit classics are presented and applied differently in the college and gurukula, producing a variety of relationships with these texts among practitioners. By interrogating the politics surrounding the place of the Sanskrit classics in ayurvedic curricula, this book reveals a spectrum of views about the history and tradition of Ayurveda in modern India.

Philology and Criticism contrasts the Mahābhārata’s preservation and transmission within the Indian scribal and commentarial traditions with Sanskrit philology after 1900, as German Indologists proposed a critical edition of the Mahābhārata to validate their racial and nationalist views. Vishwa Adluri and Joydeep Bagchee show how, in contrast to the Indologists’ unscientific theories, V. S. Sukthankar assimilated the principles of neo-Lachmannian textual criticism to defend the transmitted text and its traditional reception as a work of law, philosophy and salvation. The authors demonstrate why, after the edition’s completion, no justification exists for claiming that an earlier heroic epic existed, that the Brahmans redacted the heroic epic to produce the Mahābhārata or that they interpolated “sectarian” gods such as Vis.n.u and Śiva into the work. By demonstrating how the Indologists committed technical errors, cited flawed and biased scholarship and used circular argumentation to validate their racist and anti-Semitic theories, Philology and Criticism frees readers to approach the Mahābhārata as “the principal monument of bhakti” (Madeleine Biardeau). The authoritative guide to the critical edition’s correct use and interpretation, Philology and Criticism urges South Asianists to view Hinduism as a complex debate about ontology and ethics rather than through the lenses of “Brahmanism” and “sectarianism.” It launches a new world philology—one that is plural and self-reflexive rather than Eurocentric and ahistorical.

The book studies the relationship between large dams and water scarcity in Kutch. It argues that water scarcity is not merely natural, but is embedded in the social and power relations shaping water access, use and practices. Scarcity is portrayed as natural rather than human induced and this naturalisation of scarcity is beneficial to those who are powerful. This is a significant book in the light of the growing water crisis in India, and the world.

This comprehensive history of linguistics is part of a 5 volume set. Together, the volumes examine the social, cultural and religious functions of language, its place in education, the prestige attached to different varieties of language, and the presentation of lexical and grammatical descriptions. They explore the linguistic interests and assumptions of individual cultures in their own terms, without trying to transpose and reshape them into the context of contemporary ideas of what the scientific study of language ought to be. The authors of individual chapters are all specialists who have been able to analyse the primary sources, and so produce original syntheses which offer an authoritative view of the different traditions and periods. Volime One examines the developments of Chinese linguistics, Indian grammatical tradition, the linguistic interests of the Near East, the Hebrew tradition, and the Arabic grammatical system of the Middle Ages.

Since its founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.