In the mid-nineteenth century, the American missionary James Butler predicted that Christian conversion and British law together would eradicate Indian ascetics. His disgust for Hindu holy men (sadhus), whom he called "saints," "yogis," and "filthy fakirs," was largely shared by orientalist scholars and British officials, who likewise imagined these religious elites to be a leading symptom of India's degeneration. Yet within some thirty years of Butler's writing, modern Indian ascetics such as the neo-Vedantin Hindu Swami Rama Tirtha (1873-1906) and, paradoxically, the Protestant Christian convert Sadhu Sundar Singh (1889-1929) achieved international fame as embodiments of the spiritual superiority of the East over the West. Timothy S. Dobe's fine-grained account of the lives of Sundar Singh and Rama Tirtha offers a window on the surprising reversals and potentials of Indian ascetic "sainthood" in the colonial contact zone. His study develops a new model of Indian holy men that is historicized, religiously pluralistic, and located within the tensions and intersections of ascetic practice and modernity. The first in-depth account of two internationally-recognized modern holy men in the colonially-crucial region of Punjab, Hindu Christian Faqir offers new examples and contexts for thinking through these wider issues. Drawing on unexplored Urdu writings by and about both figures, Dobe argues not only that Hinduism and Protestant Christianity are here intimately linked, but that these links are forged from the stuff of regional Islamic traditions of Sufi holy men (faqir). He also re-conceives Indian sainthood through an in-depth examination of ascetic practice as embodied religion, public performance, and relationship, rather than as a theological, otherworldly, and isolated ideal.

This title compares two colonial Indian saints from Punjab, the neo-Vedantin Hindu Rama Tirtha (1873-1906) and the Christian convert Sundar Singh (1889-1929). Challenging ideas of the invention of modern Hinduism, the transparent translation of Christianity, and the construction of saints by devotees, the study focuses on the long-standing, shared religious idioms that both men creatively drew on to appeal to their transnational audiences and to pursue particular and plural models of religious perfection.

The historical interplay of Hinduism as an ancient Indian religion and Christianity as a religion associated (in India, at least) with foreign power and colonialism, continues to animate Hindu–Christian relations today. On the one hand, The Routledge Handbook of Hindu–Christian Relations describes a rich history of amicable, productive, even sometimes syncretic Hindu–Christian encounters. On the other, this handbook equally attends to historical and contemporary moments of tension, conflict, and violence between Hindus and Christians. Comprising thirty-nine chapters by a team of international contributors, this handbook is divided into seven parts: Theoretical and methodological considerations Historical interactions Contemporary exchanges Sites of bodily and material interactions Significant figures Comparative theologies Responses The handbook explores: how the study of Hindu–Christian relations has been and ought to be done, the history of Hindu–Christian relations through key interactions, ethnographic reflections on current dynamics of Hindu–Christian exchange, important key thinkers, and topics in comparative theology, ultimately providing a framework for further debates in the area. The Routledge Handbook of Hindu-Christian Relations is essential reading for students and researchers in Hindu–Christian studies, Hindu traditions, Asian religions, and studies in Christianity. This handbook will also be very useful for those in related fields, such as anthropology, political science, theology, and history.