Velcheru Narayana Rao's contribution to understanding Indian cultural history, literary production, and intellectual life—specifically from the vantage of the Andhra region—has few parallels. He is one of the very rare scholars to be able to reflect magisterially on the precolonial and colonial periods. He moves easily between Sanskrit and the vernacular traditions, and between the worlds of orality and script. This is because of his mastery of the "classical" Telugu tradition. As Sanjay Subrahmanyam puts it in his Introduction, "To command nearly a thousand years of a literary tradition is no small feat, but more important still is VNR's ability constantly to offer fresh readings and provocative frameworks for interpretation." The essays and reflections in Text and Tradition in South India bring together the diverse and foundational contributions made by Narayana Rao to the rewriting of India's cultural and literary history. The book is for anyone interested in the history of Indian ideas, the social and cultural history of South India, and the massive intellectual traditions of the subcontinent.

Early modern India—a period extending from the fifteenth to the late eighteenth century—saw dramatic cultural, religious, and political changes as it went from Sultanate to Mughal to early colonial rule. Witness to the rise of multiple literary and devotional traditions, this period was characterized by immense political energy and cultural vibrancy. Text and Tradition in Early Modern North India brings together recent scholarship on the languages, literatures, and religious traditions of northern India. It focuses on the rise of vernacular languages as vehicles for literary expression and historical and religious self-assertion, and particularly attends to ways in which these regional spoken languages connect with each other and their cosmopolitan counterparts. Hindu, Muslim, and Jain idioms emerge in new ways, and the effect of the volume as a whole is to show that they belong to a single complex cultural conversation.

This volume, the outcome of a seminar organized at the International Institute for Asian Studies, Leiden, marks an important advancement in the study of South Indian Sanskrit manuscripts which are predominantly on palm leaf and rarely older than three to four centuries. Nevertheless, they continued a manuscript culture for around two millennia and had a profound impact on traditions of knowledge and culture. After an introductory essay (by J.E.M. Houben and S. Rath) addressing theoretical and historical issues of text transmission in manuscripts and in India’s remarkably strong oral memory culture, it contains twelve contributions dealing with South Indian manuscript collections in India and Europe (mainly of Vedic and Sanskrit texts) and with problems related to the scripts, the dating of manuscripts and India's literary and intellectual history. Contributors include: G. Colas, A.A. Esposito, M. Fujii, C. Galewicz, J.E.M. Houben, H. Moser, P. Perumal, K. Plofker, S. Rath, S.R. Sarma, D. Wujastyk, K.G. Zysk

South India is a land of many temples and shrines, each of which has preserved a local tradition of myth, folklore, and ritual. As one of the first Western scholars to explore this tradition in detail, David Shulman brings together the stories associated with these sacred sites and places them in the context of the greater Hindu religious tradition. Originally published in 1980. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Many Mahābhāratas is an introduction to the spectacular and long-lived diversity of Mahābhārata literature in South Asia. This diversity begins with the Sanskrit Mahābhārata, an early epic poem that narrates the events of a catastrophic fratricidal war. Along the way, it draws in nearly everything else in Hindu mythology, philosophy, and story literature. The magnitude of its scope and the relentless complexity of its worldview primed the Mahābhārata for uncountable tellings in South Asia and beyond. For two thousand years, the instinctive approach to the Mahābhārata has been not to consume it but to create it anew. The many Mahābhāratas of this book come from the first century to the twenty-first. They are composed in nine different languages—Apabhramsha, Bengali, English, Hindi, Kannada, Malayalam, Sanskrit, Tamil, and Telugu. Early chapters illuminate themes of retelling within the Sanskrit Mahābhārata itself, demonstrating that the story's propensity for regeneration emerges from within. The majority of the book, however, reaches far beyond the Sanskrit epic. Readers dive into classical dramas, premodern vernacular poems, regional performance traditions, commentaries, graphic novels, political essays, novels, and contemporary theater productions—all of them Mahābhāratas. Because of its historical and linguistic breadth, its commitment to primary sources, and its exploration of multiplicity and diversity as essential features of the Mahābhārata's long life in South Asia, Many Mahābhāratas constitutes a major contribution to the study of South Asian literature and offers a landmark view of the field of Mahābhārata studies.

In this book the author has first investigated the concept of the devadasi as found in the cultural history of South India, especialy in Tamil Nadu. Hereafter the function and form of the devadasi tradition are examined within the Temple Ritual of Tamil Nadu. This is not the study of the fact of the devadasi tradition, but of its meaning and the mode of production of that meaning.

Nearly a thousand years ago, the great scholar Al-Biruni complained that, "unfortunately, the Hindus do not pay much attention to the historical order of things. They are very careless in relating the chronological succession of kings, and when pressed for information ... invariably take to tale-telling." Until now this had been the received wisdom of the West, repeated with little variation by post-colonial historians.".