In this text, leading scholars from around the world take stock of two centuries of international intellectual investment in Hinduism. Since the early 19th century, when the scholarly investigation of Hinduism began to take shape as a modern academic discipline, Hindu studies has evolved from its concentration on description and analysis to an emphasis on understanding Hindu traditions in the context of the religion's own values, concepts and history. Offering an assessment of the current state of Hindu studies, the contributors to this volume identify past achievements and chart the course for what remains to be accomplished in the field.

This book is an indispensable resource for students and researchers wishing to develop a deeper understanding of one of the world's oldest and most multifaceted religious traditions. Sushil Mittal and Gene Thursby, leading scholars in the field, have brought together a rich variety of perspectives which reflect the current lively state of the field. Studying Hinduism is the result of cooperative work by accomplished specialists in several fields that include anthropology, art, comparative literature, history, philosophy, religious studies, and sociology. Through these complementary and exciting approaches, students will gain a greater understanding of India's culture and traditions, to which Hinduism is integral. The book uses key critical terms and topics as points of entry into the subject, revealing that although Hinduism can be interpreted in sharply contrasting ways and set in widely varying contexts, it is endlessly fascinating and intriguing.

This book is one of the first wide-ranging academic surveys of the major types and categories of Hindu contemplative praxis. It explores diverse spiritual and religious practices within the Hindu traditions and Indic hermeneutical perspectives to understand the intricate culture of meditative communion and contemplation, devotion, spiritual formation, prayer, ritual, and worship. The volume extends and expands the conceptual reach of the fields of Contemplative Studies and Hindu Studies. The chapters in the volume cover themes in Hindu contemplative experience from various texts and traditions including classical Sāṃkhya and Patañjali Yoga, the Bhāgavata Purāṇa, the role of Sādhana in Advaita Vedānta, Śrīvidyā and the Śrīcakra, the body in Tantra, the semiotics and illocution of Gauḍīya Vaiṣṇava sādhana, mantra in Mīmāṃsā, Vaiṣṇava liturgy, as well as cross-cultural reflections and interreligious comparative contemplative praxis. The volume presents indigenous vocabulary and frameworks to examine categories and concerns particular to the Hindu contemplative traditions. It traces patterns that cut across Hindu traditions and systems and discusses contrasting methods of different theological/philosophical schools evincing a strong plurality in Hindu religious thought and practice. The volume provides intra-religious comparisons that reveal internal complexity, nuances, and a variety of contemplative states and transformative practices that exist under the rubric of Hindu practices of interiority and reflection. With key insights on forms and functions of the contemplative experience along with their theologies and philosophies, the volume suggests new hermeneutical directions that will advance the field of contemplative studies. This book will be useful to scholars and researchers of religious and theological studies, contemplative studies, Hindu studies, consciousness studies, yoga studies, Indian philosophy and religion, sociology of religion, philosophy of religion, comparative religion, and South Asian studies, as well as general readers interested in the topic.

René Guénon's Introduction to the Study of Hindu Doctrines can serve as an introduction to all his later works-especially those which, like Man and His Becoming according to the Vedanta, The Symbolism of the Cross, The Multiple States of the Being, and Studies in Hinduism, expound the more profound aspects of metaphysical doctrines in greater detail. In Part I Guenon clears away certain ingrained prejudices inherited from the 'Renaissance', with its adulation of the Greco-Roman culture and its compensating depreciation-both deliberate and instinctive-of other civilizations. In Part II he establishes the fundamental distinctions between various modes of thought and brings out the real nature of metaphysical or universal knowledge-an understanding of which is the first condition for the personal realization of that 'Knowledge' which partakes of the Absolute. Words like 'religion', 'philosophy', 'symbolism', 'mysticism', and 'superstition', are here given a precise meaning. Part III presents a more detailed examination of the Hindu doctrine and its applications at different levels, leading up to the Vedanta, which constitutes its metaphysical essence. Lastly, Part IV resumes the task of clearing away current misconceptions, but is this time concerned not with the West itself, but with distortions of the Hindu doctrines that have arisen as a result of attempts to read into them, or to graft onto them, modern Western conceptions. The concluding chapter lays down the essential conditions for any genuine understanding between East and West, which can only come through the work of those who have attained, at least in some degree, to the realization of 'wisdom uncreate'-that intellective, suprarational knowledge called in the East jñana, and in the West gnosis.

The field of Hindu-Christian studies revives theology as a particularly useful interreligious discipline. Though a sub-division of the broader Hindu-Christian dialogue, it is also a distinct field of study, proper to a smaller group of religious intellectuals. At its best it envisions a two-sided, mutual conversation, grounded in scholars’ knowledge of their own tradition and of the other. Based on the Westcott-Teape Lectures given in India and at the University of Cambridge, this book explores the possibilities and problems attendant upon the field of Hindu-Christian Studies, the reasons for occasional flourishing and decline in such studies, and the fragile conditions under which the field can flourish in the 21st century. The chapters examine key instances of Christian–Hindu learning, highlighting the Jesuit engagement with Hinduism, the modern Hindu reception of Western thought, and certain advances in the study of religion that enhance intellectual cooperation. This book is a significant contribution to a sophisticated understanding of Christianity and Hinduism in relation. It presents a robust defense of comparative theology and of Hindu-Christian Studies as a necessarily theological discipline. It will be of wide interest in the fields of Religious Studies, Theology, Christianity and Hindu Studies.

Hinduism in Practice offers a unique understanding of the living tradition. Drawing on eye witness reports of Hinduism on the ground, the book provides a reflective context within which practices can be understood and appreciated.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org. The Emergence of Modern Hinduism argues for the importance of regional, vernacular innovation in processes of Hindu modernization. Scholars usually trace the emergence of modern Hinduism to cosmopolitan reform movements, producing accounts that overemphasize the centrality of elite religion and the influence of Western ideas and models. In this study, the author considers religious change on the margins of colonialism by looking at an important local figure, the Tamil Shaiva poet and mystic Ramalinga Swami (1823–1874). Weiss narrates a history of Hindu modernization that demonstrates the transformative role of Hindu ideas, models, and institutions, making this text essential for scholarly audiences of South Asian history, religious studies, Hindu studies, and South Asian studies.

To understand modern science as a coherent story, it is essential to recognize the accomplishments of the ancient Hindus. They invented our base-ten number system and zero that are now used globally, carefully mapped the sky and assigned motion to the Earth in their astronomy, developed a sophisticated system of medicine with its mind-body approach known as Ayurveda, mastered metallurgical methods of extraction and purification of metals, including the so-called Damascus blade and the Iron Pillar of New Delhi, and developed the science of self-improvement that is popularly known as yoga. Their scientific contributions made impact on noted scholars globally: Aristotle, Megasthenes, and Apollonius of Tyana among the Greeks; Al-Biruni, Al-Khwarizmi, Ibn Labban, and Al-Uqlidisi, Al-Ja?iz among the Islamic scholars; Fa-Hien, Hiuen Tsang, and I-tsing among the Chinese; and Leonardo Fibbonacci, Pope Sylvester II, Roger Bacon, Voltaire and Copernicus from Europe. In the modern era, thinkers and scientists as diverse as Ralph Waldo Emerson, Johann Wolfgang von Goethe, Johann Gottfried Herder, Carl Jung, Max Müller, Robert Oppenheimer, Erwin Schrödinger, Arthur Schopenhauer, and Henry David Thoreau have acknowledged their debt to ancient Hindu achievements in science, technology, and philosophy. The American Association for the Advancement of Science (AAAS), one of the largest scientific organizations in the world, in 2000, published a timeline of 100 most important scientific finding in history to celebrate the new millennium. There were only two mentions from the non-Western world: (1) invention of zero and (2) the Hindu and Mayan skywatchers astronomical observations for agricultural and religious purposes. Both findings involved the works of the ancient Hindus. The Ancient Hindu Science is well documented with remarkable objectivity, proper citations, and a substantial bibliography. It highlights the achievements of this remarkable civilization through painstaking research of historical and scientific sources. The style of writing is lucid and elegant, making the book easy to read. This book is the perfect text for all students and others interested in the developments of science throughout history and among the ancient Hindus, in particular.