One Princess. Two Kings. Three Kingdoms. Who will win both the land and the love? Kishengarh, 1660: A reckless mistake by Princess Charumati leads to a marriage proposal by the cruel Mughal Emperor Aurangzeb. She has no choice but to turn to Rana Raj Singh, the Rajput ruler of Mewar. The great-great-grandson of Maharana Pratap, he is a true Rajput! He would never ignore a woman's plea for help— especially one he loves with all his heart. But the Rana knows that Aurangzeb is not an enemy to be taken lightly—he has the resources of the Mughal empire at his disposal and revenge to fuel his actions. How will the brave Rajput ruler keep his promise to the Princess? The Mewar Conspiracy is a historical account of the epic saga of how the Rajputs defeated Aurangzeb.

This book explores the modern transformation of state and society in the Indian Himalaya. Centred on three Rajput-led kingdoms during the transition to British rule (c. 1790-1840) and their interconnected histories, it demonstrates how border making practices engendered a modern reading of 'tradition' that informs communal identities to date. By revising the history of these mountain kings on the basis of extensive archival, textual, and ethnographic research, it offers an alternative to popular and scholarly discourses that grew with the rise of colonial knowledge. This revision ultimately points to the important contribution of borderland spaces to the fabrication of group identities.

In a second edition of their successful Concise History of Modern India, Barbara Metcalf and Thomas Metcalf explore India's modern history afresh and update the events of the last decade. These include the takeover of Congress from the seemingly entrenched Hindu nationalist party in 2004, India's huge advances in technology and the country's new role as a major player in world affairs. From the days of the Mughals, through the British Empire, and into Independence, the country has been transformed by its institutional structures. It is these institutions which have helped bring about the social, cultural and economic changes that have taken place over the last half century and paved the way for the modern success story. Despite these advances, poverty, social inequality and religious division still fester. In response to these dilemmas, the book grapples with questions of caste and religious identity, and the nature of the Indian nation.

3400 BCE. INDIA Ayodhya is weakened by divisions. A terrible war has taken its toll. The damage runs deep. The demon King of Lanka, Raavan, does not impose his rule on the defeated. He, instead, imposes his trade. Money is sucked out of the empire. The Sapt Sindhu people descend into poverty, despondency and corruption. They cry for a leader to lead them out of the morass. Little do they appreciate that the leader is among them. One whom they know. A tortured and ostracised prince. A prince they tried to break. A prince called Ram. He loves his country, even when his countrymen torment him. He stands alone for the law. His band of brothers, his Sita, and he, against the darkness of chaos. Will Ram rise above the taint that others heap on him? Will his love for Sita sustain him through his struggle? Will he defeat the demon Lord Raavan who destroyed his childhood? Will he fulfil the destiny of the Vishnu? Begin an epic journey with Amish's latest: the Ram Chandra Series.

“Real love sets you free from the clutches of expectation.” ANUSHKAA - A chirpy girl with big dreams and a bigger heart. She was chasing her dreams when she lost the love of her life. Despite that, she did not give up on her dreams, nor did she stop believing in love. ABHIMANYU – Young and dynamic, he is spearheading his company with gusto. The complete opposite of Anushkaa in many ways, he is equally passionate about work and achieving his dreams. When they meet, sparks fly! They fall in love with each other’s imperfections. Will love claim Anushkaa's heart again? Will she accept Abhimanyu? There are many surprises in store for Anushkaa and Abhimanyu as they venture into The Journey of Our Love.

Papers presented at a seminar held at Chandigarh during 1-2 February 2005.

How do we define India? In historical terms, India originates in the Indus River Valley today on Pakistani territory. In cultural and religious terms, India was home to Hinduism, Buddhism, Jainism, Sikhism among others, and sheltered the Zoroastrians from the Persian lands to the west, as well as the place where Islam flourished since the 7th century through Gujarat and Sind in northwest India. In geographical terms the country since 1947 is bordered to the north with Pakistan, Bangladesh, Bhutan, Nepal and China. With ex-Burma, today Myanmar, to the east. Also the proximity to the island of Sri Lanka to the south. Or would India be its enormous diaspora community in the world estimated at more than 30 million? Is India simply Hindu that makes up almost 80% of its population? If so, would the Hindus be only the Brahmins or the Vishunists or Shivitists, or the other popular currents? And the large Hindu communities in Nepal, Mauritius, Bali and other parts of the world? Are they India as well? And the approximately 14% of the Indian population claiming to be Muslims, around 172 million people, the second largest Muslim community in the world, are not they also Indians? And the Buddhists, Sikhs, Jains and Christian community in India? In linguistic terms, India has more than 20 official languages, more than 1,500 dialects and ethnic groups. Who would be more Indian than the others? The concept of India, therefore, is much more complex than it seems to be at first glance. In order to understand this stunning and kaleidoscopic region, we must seek its history that may give us some insight into how India has formed, consolidated, influenced and assimilated its policies, identities, values and cultures. In short, India is perhaps much more a civilizational concept than a mere expression defined only in geographical, religious and ethnic terms.

As the intellectual fountainhead of the ideology of Hindutva, which is in political ascendancy in India today, Vinayak Damodar Savarkar is undoubtedly one of the most contentious political thinkers and leaders of the twentieth century. Accounts of his eventful and stormy life have oscillated from eulogizing hagiographies to disparaging demonization. The truth, as always, lies somewhere in between and has unfortunately never been brought to light. Savarkar and his ideology stood as one of the strongest and most virulent opponents of Gandhi, his pacifist philosophy and the Indian National Congress. An alleged atheist and a staunch rationalist who opposed orthodox Hindu beliefs, encouraged inter-caste marriage and dining, and dismissed cow worship as mere superstition, Savarkar was, arguably, the most vocal political voice for the Hindu community through the entire course of India's freedom struggle. From the heady days of revolution and generating international support for the cause of India's freedom as a law student in London, Savarkar found himself arrested, unfairly tried for sedition, transported and incarcerated at the Cellular Jail, in the Andamans, for over a decade, where he underwent unimaginable torture. From being an optimistic advocate of Hindu-Muslim unity in his treatise on the 1857 War of Independence, what was it that transformed him in the Cellular Jail to a proponent of 'Hindutva', which viewed Muslims with suspicion? Drawing from a vast range of original archival documents across India and abroad, this biography in two parts-the first focusing on the years leading up to his incarceration and eventual release from the Kalapani-puts Savarkar, his life and philosophy in a new perspective and looks at the man with all his achievements and failings.