Following the Second World War, yoga has asserted its presence in America and impacted the American culture, arts, and literature. This book offers extensive explications of Saul Bellow’s Mr. Sammler’s Planet, J.D. Salinger’s “Teddy,” John Updike’s S.: A Novel, and Kurt Vonnegut’s Slaughterhouse-Five in the light of the four different yoga philosophies interwoven into their respective narrative structures. The comparative analyses of these four contemporary American fictions unveil the deeper mystical motifs implicit in their plots, stories, themes, and characters’ behavioural patterns. The exhaustive interpretations of texts in the five successive chapters put forth an exposition of how the ancient Indic philosophy and contemporary American fiction interact to explicate and enrich each other. The book adds a unique, unconventional dimension to the comparative and interdisciplinary investigation into contemporary American fiction and thereby opens up new vistas of an off-beat interface between the Eastern philosophy and Western literature.

What is ‘evil’? What are the ways of overcoming this destructive and morally recalcitrant phenomenon? To what extent is the use of punitive violence tenable? Evil and the Philosophy of Retribution compares the responses of three modern Indian commentators on the Bhagavad-Gita — Aurobindo Ghose, Bal Gangadhar Tilak and Mahatma Gandhi. The book reveals that some of the central themes in the Bhagavad-Gita were transformed by these intellectuals into categories of modern socio-political thought by reclaiming them from pre-modern debates on ritual and renunciation. Based on canonical texts, this work presents a fascinating account of how the relationship between ‘good’, ‘evil’ and retribution is construed against the backdrop of militant nationalism and the development of modern Hinduism. Amid competing constructions of Indian tradition as well as contemporary concerns, it traces the emerging representations of modern Hindu self-consciousness under colonialism, and its very understanding of evil surrounding a textual ethos. Replete with Sanskrit, English, Marathi, and Gujarati sources, this will especially interest scholars of modern Indian history, philosophy, political science, history of religion, and those interested in the Bhagavad-Gita.

Lokamanya (revered leader) Bal Gangadhar Tilak (1856 - 1920), the extremist politician of Maharashtra, a region of western India, was one of the first Congress Party leaders to adopt the strategy of mass politics. Interpretations of his role and his achievement differen greatly. Some historians depict Tilak as India's first mass politician who was a creative nationalist myth-maker; other suggest that he was an opportunist who manipulated politics for selfish, elitist purposes. With an eye to resolving these conflicting opinions, Cashman related Tilak's ideology to his political organization. the author concentrates on four mass movements, studying the Lokamanya when he was engaged in political action and comparing his public statements with his political tactics. This approach provides a means of examining the manner in which Tilak redefined myths and of assessing the value of myths for purposes of political mobilization. Cashman suggests deficiencies in previous interpretations of Tilak. Arguing that the limitations of the mass movements need not be explained by the inadequacies of myths, he demonstrates that instead they reflected the transitional state of Maharashtraian society, which lacked a broad consensus. Tilak was active at a time when there was no common goal, no broader objective, in which sectional interests might be subsumed. He symbolized the uncertain striving of his society for some new direction, whose nature was yet unknown. He did not create the myth of the Lokamanya or the ideology of nationalism but, responding to social and political pressures, became a prisoner of the myths. Much writing of Indian history has been influenced either by a narrow ideological approach or by a retreat to arithmetical pragmatism. Cashman attempts to restore a balance by reexamining the relationship of myth to politics. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1975.

Hindu nationalism has emerged as a political ideology represented by the Hindu Mahasabha. This book explores the campaign for Hindu unity and organisation in the context of the Hindu-Muslim conflict in colonial north India in the early twentieth century. It argues that India's partition in 1947 was a result of the campaign and politics of the Hindu rightwing rather than the Islamist politics of the Muslim League alone. The book explains that the Mahasabha articulated Hindu nationalist ideology as a means of constructing a distinct Hindu political identity and unity among the Hindus in conflict with the Muslims in the country. It looks at the Mahasabha’s ambivalence with the Indian National Congress due to an extreme ideological opposition, and goes on to argue that the Mahasabha had its ideological focus on an anti-Muslim antagonism rather than the anti-British struggle for India’s independence, adding to the difficulties in the negotiations on Hindu-Muslim representation in the country. The book suggests that the Mahasabha had a limited class and regional base and was unable to generate much in the way of a mass movement of its own, but developed a quasi-military wing, besides its involvement in a number of popular campaigns. Bridging the gap in Indian historiography by focusing on the development and evolution of Hindu nationalism in its formative period, this book is a useful study for students and scholars of Asian Studies and Political History.

East meets West in this fascinating exploration of conceptions of personal identity in Indian philosophy and modern Euro-American psychology. Author Anand Paranjpe considers these two distinct traditions with regard to historical, disciplinary, and cultural `gaps' in the study of the self, and in the context of such theoretical perspectives as univocalism, relativism, and pluralism. The text includes a comparison of ideas on self as represented by two eminent thinkers-Erik H. Erikson for the Western view, and Advaita Vedanta for the Indian.

Essays on Violence: Pollution, Sacrifice and Madness is an exploration of the intersecting histories of caste and violence in the Indian context foregrounding ideational and temporal continuities and deep linkages between ideas, processes and events by combing historical sources with ethnographic data. Traversing the diverse and conflicting strands in Indian traditions, it traces the centrality of the idea of violence in discourses on sacrificial violence, self, body, evil and danger and their reverberations in critical moments of Indian history. The discourse on caste violence is unpacked through analysis of concepts like danda, matsyanyaya and vadhoavadha, religious and textual exegesis of negation and demonization and historical sites to locate processes of transitions in cultures of violence via the Telangana armed uprising and imagined cartography of the incipient nation. By drawing attention to the nature of caste violence in postcolonial Andhra, the book offers glimpses into the emergence of contradictory pulls in the forging of caste identities, nationhood and the shifts in the subjectivity of outcastes within the context of repressive political culture of postcolonial democratic experience.

In this groundbreaking work, Gurpreet Mahajan tackles the predisposition of political theory to be limited by the Western canon. Bringing into focus how concepts central to the modern democratic political imaginary are interpreted in India, this book elaborates the ways that ideas of freedom, equality and difference are layered with new meanings and how questions of religion and state, critical reason and embedded self are understood in the Indian context. Part of Zed’s World Political Theories series, this remarkable work offers a glimpse of the social and political life of contemporary India, and how it differs from the dominant liberal paradigm.