This book examines the practice of poetry in the devotional Vaiṣṇava tradition inspired by Śrī Kṛṣṇa Caitanya (1486-1533), through a detailed study of the Sanskrit poetic works of Kavikarṇapūra, one of the most significant sixteenth-century Caitanya Vaiṣṇava poets and theologians. It places his ideas in the context both of Sanskrit literary theory (by exploring his use of earlier works of Sanskrit criticism) and of Vaiṣṇava theology (by tracing the origins of his theological ideas to earlier Vaiṣṇava teachers, especially his guru Śrīnātha). Both Kavikarṇapūra's poetics as well as the style of his poetry is in many ways at odds with those of his time, particularly with respect to the place of phonetic ornamentation and rasa. Like later early modern theorists, Kavikarṇapūra reaches back to the earliest Sanskrit poeticians whom he attempts to harmonise with the theories current in his time, to develop a new poetics that values both literary ornamentation and the suggestion of emotion through rasa. This book argues that the reasons of and purposes for Kavikarṇapūra's literary innovations are firmly rooted in his unique Vaiṣṇava theology, and exemplifies this through a careful reading of select passages from the Ānanda-vṛndāvana, his poetic retelling of Kṛṣṇa's play in Vṛndāvana.

This book offers a focused examination of the Bengali Vaiṣṇava tradition in its manifold forms in the pivotal context of British colonialism in South Asia. Bringing together scholars from across the disciplines of social and intellectual history, philology, theology, and anthropology to systematically investigate Vaiṣṇavism in colonial Bengal, this book highlights the significant roles—religious, social, and cultural—that a prominent Hindu devotional current played in the lives of wide and diverse sections of colonial Bengali society. Not only does the book thereby enrich our understanding of the history and development of Bengali Vaiṣṇavism, but it also sheds valuable new light on the texture and dynamics of colonial Hinduism beyond the discursive and social-historical parameters of an entrenched Hindu "Renaissance" paradigm. A landmark in the burgeoning field of Bengali Vaiṣṇava studies, this book will be of interest to scholars of modern Hinduism, religion, and colonial South Asian social and intellectual history.

The small town of Vṛndāvana is today one of the most vibrant places of pilgrimage in northern India. Throngs of pilgrims travel there each year to honour the sacred land of Kṛṣṇa’s youth and to visit many of its temples. The Building of Vṛndāvana explores the complex history of this town’s early modern origins. Bringing together scholars from various disciplines to examine history, architecture, art, ritual, theology, and literature in this pivotal period, the book examines how these various disciplines were used to create, develop, and map Vṛndāvana as the most prominent place of pilgrimage for devotees of Kṛṣṇa. Contributors are: Guy L. Beck, Måns Broo, David Buchta, John Stratton Hawley, Barbara A. Holdrege, Rembert Lutjeharms, Cynthia D. Packert, and Heidi Pauwels.

In A Time of Novelty, Samuel Wright re-envisions the relationship between philosophy and history in premodern India. This relationship is studied through the tradition of Sanskrit logic between 1500 and 1700 CE -- the period in Indian history that witnessed the ascendency of the Mughal Empire. During this period, Sanskrit logicians would refer to themselves and their arguments as 'new,' indicating that the concept of novelty was at the center of their philosophical project. By retaining space for emotion when studying intellectual thought,this book recovers both what it means to "think" novelty and to "feel" novelty for these thinkers. Focusing on a number of little-known essays by early modern Sanskrit logicians, Wright argues that the concept of novelty is used to forge a new philosophical community in this period where novelty is both an intellectual and affective category. This perspective allows the book to raise questions that have never been asked when studying Sanskrit logic -- questions concerning critical thought, mood, imagination, and manuscript culture. Wright expands the ways in which we study philosophical thought by considering philosophy as deeply immersed in the felt experiences of one's life, at the confluence of thinking and feeling.

Love in the Time of Scholarship concerns the history of scholarly life in precolonial India, revealing the ways that popular religious movements from the wider world infiltrated and shaped scholarship produced in elite traditions of learning. Author Anand Venkatkrishnan shows how specific religious traditions, in their very local, regional incarnations, influenced scholarly work in unexpected ways.

Bringing Krishna Back to India examines the place of the International Society for Krishna Consciousness (ISKCON), in Mumbai, India's business and entertainment capital, where ISKCON draws Indians from diverse regional and religious backgrounds and devotees adopt a conservative religious identity amidst a neoliberal urban context. By inhabiting a Hindu revivalist role, ISKCON educates Hindus and Jains into a new vision of their own traditions and promotes greater religiosity in Indian public life. This contradicts notions that societies are moving towards secularism and highlights how new religious identities are fashioned amidst industrialized urban spaces, such as college campuses, corporate wellness retreats, and Bollywood celebrity events.

This is a book about a deeply beloved place—many call it the spiritual capital of India. Located at a dramatic bend in the River Yamuna, a hundred miles from the center of Delhi, Vrindavan is the spot where the god Krishna is believed to have spent his childhood and youth. For Hindus it has always stood for youth writ large—a realm of love and beauty that enables one to retreat from the weight and harshness of the world. Now, though, the world is gobbling up Vrindavan. Delhi’s megalopolitan sprawl inches closer day by day—half the town is a vast real-estate development—and the waters of the Yamuna are too polluted to drink or even bathe in. Temples now style themselves as theme parks, and the world’s tallest religious building is under construction in Krishna’s pastoral paradise. What happens when the Anthropocene Age makes everything virtual? What happens when heaven gets plowed under? Like our age as a whole, Vrindavan throbs with feisty energy, but is it the religious canary in our collective coal mine?