This Book Will Appeal To Students Of Religion And Philosophy And General Readers Interested In The Development Of Hindu Thought In The Nineteenth Century.

The Bhagavadgita has lent itself to several readings to defend or contest various views on life, morality, and metaphysics. This book explores the the role of the Bhagavadgita in the formation of nationalist discourse. It examines the ways in which the Gita became the central terrain of nationalist contestation, and the diverse ethico-moral mappings of the Indian nation. Focusing on Bankimchandra Chatterjee, Balgangadhar Tilak, Swami Vivekananda, Aurobindo Ghose, Mahatma Gandhi, Vinoba Bhave, and B.R. Ambedkar as the representatives of different strands of nationalist discourse, this volume probes their reflections on the Gita. The author also discusses with issues such as the relation between the nation and the masses, renunciation and engagement with the world, the ideas of equality, freedom, and common good, in the context of a nationalist discourse. He argues that the commentaries on this 'timeless' text opened up several possible understandings without necessarily eliminating one another.

The Oxford History of Hinduism: Modern Hinduism focuses on developments resulting from movements within the tradition as well as contact between India and the outside world through both colonialism and globalization. Divided into three parts, part one considers the historical background to modern conceptualizations of Hinduism. Moving away from the reforms of the 19th and early 20th century, part two includes five chapters each presenting key developments and changes in religious practice in modern Hinduism. Part three moves to issues of politics, ethics, and law. This section maps and explains the powerful legal and political contexts created by the modern state—first the colonial government and then the Indian Republic—which have shaped Hinduism in new ways. The last two chapters look at Hinduism outside India focusing on Hinduism in Nepal and the modern Hindu diaspora.

In The Brahmo Samaj and its Vaiṣṇava Milieus: Intersections of Knowledge and Love in Nineteenth Century Bengal, Ankur Barua offers an intellectual history of the motif of religious universalism in the writings of some intellectuals associated with the Brahmo Samaj.

The book seeks to intervene in current debates within political theory and intellectual history.

Bankimchandra` S Shrimadbhagabadgita, His Fragmentary Commentary On The Bhagavadgita, Occupies An Important Place Among His Religious Writings The Primary Aim Of This Text Is To Make Available To Interested Readers And Scholars Without Knowledge Of Bengali A Critical, Documented English Translation Of It For The First Time.

It was hot at Padachina even for a summer day. In this village were many houses, but not a soul could be seen anywhere. The bazaar was full of shops and the lanes were lined with houses built either of brick or of mud. Every house was quiet. The shops were closed, and no one knew where the shopkeepers had gone. Even the street beggars were absent. The weavers wove no more. The merchants had no business. Philanthropic persons had nothing to give. Teachers closed their schools. Things had come to such a pass that children were even afraid to cry. The streets were empty. There were no bathers in the river. There were no human beings about the houses, no birds in the trees, no cattle in the pastures. Jackals and dogs morosely prowled in the graveyards and in the cremation grounds. One great house stood in this village. Its colossal pillars could be seen from a distance. But its doors were closed so tight that it was almost impossible for even a breath of air to enter. Within the house a man and his wife sat deeply absorbed in thought. Mahendra Singh and his wife were face to face with famine. The year before the harvests had been below normal. So rice was expensive this year and people began to suffer. Then during the rainy season it rained plentifully. The villagers at first looked upon this as a special mercy of God. Cowherds sang in joy, and the wives of the peasants began to pester their husbands for silver ornaments. All of a sudden, God frowned again. Not a drop of rain fell during the remaining months of the season. The rice fields dried into heaps of straw. Here and there a few fields yielded poor crops, but government agents bought these up for the army. So people began to starve again. At first they lived on one meal a day. Soon, even that became scarce, and they began to go without any food at all. The crop was too scanty, but the government revenue collector sought to advance his personal prestige by increasing the land revenue by ten per cent. And in dire misery Bengal shed bitter tears. Beggars increased in such numbers that charity soon became the most difficult thing to practise. Then disease began to spread. Farmers sold their cattle and their ploughs and ate up the seed grain. Then they sold their homes and farms. For lack of food they soon took to eating leaves of trees, then grass and when the grass was gone they ate weeds. People of certain castes began to eat cats, dogs and rats.

In Elementary Aspects of the Political Prathama Banerjee moves beyond postcolonial and decolonial critiques of European political philosophy to rethink modern conceptions of "the political" from the perspective of the global South. Drawing on Indian and Bengali practices and philosophies from the late nineteenth and early twentieth centuries, Banerjee identifies four elements of the political: the self, action, the idea, and the people. She examines selfhood in light of precolonial Indic traditions of renunciation and realpolitik; action in the constitutive tension between traditional conceptions of karma and modern ideas of labor; the idea of equality as it emerges in the dialectic between spirituality and economics; and people in the friction between the structure of the political party and the atmospherics of fiction and theater. Throughout, Banerjee reasserts the historical specificity of political thought and challenges modern assumptions about the universality, primacy, and self-evidence of the political. In formulating a new theory of the political, Banerjee gestures toward a globally salient political philosophy that displaces prevailing Western notions of the political masquerading as universal.

Rajmohan’s Wife and Sultana’s Dream (1864/1908) features the debut novel of Indian writer Bankim Chandra Chatterjee and a story by Bengali writer, feminist, and educator Rokeya Sakhawat Hossain. Rajmohan’s Wife, Chattopadhyay’s only work in English, launched his career as a leading Bengali intellectual and political figure. Written in English, Sultana’s Dream originated as a way of passing time for its young author while her husband was away on work. Initially published in The Indian Ladies Magazine, Sultana’s Dream helped establish Rokeya’s reputation as a leading figure in Bengali arts and culture. Rajmohan’s Wife is the story of Matangini, a beautiful woman married to a violent, jealous man. Unable to marry the man she loves—who happens to be her own sister’s husband—she settles for the villainous Rajmohan, an abusive man who rules his middle-class Bengali household with an iron fist. With the help of her friend Kanak, Matangini does her best to avoid her husband’s wrath, illuminating the importance of solidarity among women faced with oppression. Vindictive and cruel, Rajmohan secretly enacts a plan to rob Madhav, his brother-in-law, in order to obtain and invalidate a will. Sultana’s Dream is set in Ladyland is a feminist utopia ruled by women, a perfect civilization with no need for men, who remain secluded and without power. Free to develop their own society, women have invented flying cars, perfected farming to the point where no one must work, and harnessed the energy of the sun. With men under control, there is no longer fear, crime, or violence. Ultimately, Ladyland is a world made to mirror our own, a satirical exploration of the absolute power wielded by men over women, and a political critique of Bengali society at large. Sultana’s Dream is more than a science fiction story; it is an act of resistance made by a woman who would shape the lives of her people through advocacy, education, and activism for generations to come. With a beautifully designed cover and professionally typeset manuscript, this edition of Bankim Chandra Chatterjee and Rokeya Sakhawat Hossain’s Rajmohan’s Wife and Sultana’s Dream is a classic of Bengali literature and utopian science fiction reimagined for modern readers.

The Mortal God is a study in intellectual history which uncovers how actors in colonial India imagined various figures of human, divine, and messianic rulers to battle over the nature and locus of sovereignty. It studies British and Indian political-intellectual elites as well as South Asian peasant activists, giving particular attention to Bengal, including the associated princely states of Cooch Behar and Tripura. Global intellectual history approaches are deployed to place India within wider trajectories of royal nationhood that unfolded across contemporaneous Europe and Asia. The book intervenes within theoretical debates about sovereignty and political theology, and offers novel arguments about decolonizing and subalternizing sovereignty.