Hinduism and Islam are usually considered to be poles apart, especially on religious grounds. But in this work, the author has endeavored to demonstrate that in spite of sharp differences between them, they met on religious, commercial, intellectual and political levels both in and outside of India. Although orthodox Hinduism and orthodox Islam could hardly reconcile, it is shown here that they were bound to accommodate each other. However, the real fusion took place with the coming to India of a host of Sufis; especially the lives and conduct of the left wing mystics of both religions made the two peoples to come closer through Bhakti mysticism. Of the many Bhakta-Mystics who strove in this direction, Dr. Hedayetullah made a special study of kabir (d. 1518) who dedicated his whole life to the achievement of Hindu-Muslim unity on socio-religious levels. So far Kabir has not only been denied his rightful credit as an apostle of Hindu-Muslim unity, but he has also been misunderstood by many. In the present work, he is shown to have gained the place of honor between the two religions as a mediator and a harmonizer. His efforts were crowned with success-the resultant Indo-Islamic culture and civilization is a living proof.

From Kannada's first Jnanpith award winner, a landmark of modern fiction that documents a vanishing world. When Hoovayya and Ramayya return from their studies in the city to their ancestral home, much has changed, throwing the even tenor of village life out of joint. The entry of Subbamma, the young wife of much-married Chandrayya Gowda into the House of Kanooru, sets in motion an irrevocable chain of events which signify the coming of age of a resolutely traditional society. Acutely conscious of the burden of their education amidst the torpor of manorial life, the brothers are forced to witness the descent into cruelty of Chandrayya Gowda, who breaks old familial ties, and demands an impossible fealty. The petty meanness of the Gowda s old age and the idealistic vitality of youth confront each other when Hoovayya and Ramayya both fall in love with Seethe, their childhood playmate, with disastrous consequences for the manor house of Kanooru. The epic conflicts of a decaying feudal order are seen through a multiplicity of characters, and voices that refuse to be silenced. The first stirrings of change in the lives of the Belas, the highland plantation workers and their labouring women, the proud Shudra landowners, the secretive and predatory Agrahara of the Brahmins, are dramatized by a humane eye sensitive to the slightest nuance. The House of Kanooru is ultimately a moving tribute by one of Kannada s greatest writers to the spirit of modernity. Translated from the Kannada by B.C. Ramachandra Sharma and Padma Ramachandra Sharma.

Written originally in Oriya in 1945 and translated here for the first time, Paraja is a classic of modern Indian fiction. It tells on an epic scale the story of a tribal patriarch and his family in the mountainous jungles of Orissa. The slow decline in the fortunes of this family - from the quiet prosperity of a subsistence livelihood towards bondage to the local moneylender - is both poignantly individualized as well as symbolic of the erosion of a whole way of life within peasant communities. The novel, furthermore, transcends what it documents because its characters are not merely primitive tribesmen ensnared by a predatory moneylender. Mohanty's protagonists are also quintessentially men and women waging heroic but futile war against a hostile universe. As the citation of the Jnanpith Award of 1974 put it - 'in Mohanty's hands the social is lifted to the level of the metaphysical.'

"In 1509 Krishnadevaraya, a prince from humble origins, ascended the throne of Vijayanagara. The empire he inherited was weak from two messy dynastic successions, and ambitious enemy kings loomed large on all sides--a haughty king of Orissa in the east, five upstart Deccan sultans to the north, revolting Tamil rajas in the south and enterprising Portuguese soldiers from the west. But Krishnadevaraya quickly rose to the challenge, and in the course of his remarkable twenty-year reign, he changed history forever. He won every single battle he fought and unified the whole of south India under his banner. Krishnadevaraya is remembered today as one of India’s greatest kings, not only because of his successes on the battlefield or the dazzling splendour of his empire, but because he was India’s first truly global leader. He had to confront very modern problems, such as building international alliances and negotiating overseas trade deals, while grappling with the challenges of globalism and multiculturalism. The Deccan of his time was a cosmopolitan place where Hindus and Muslims, north Indians and south Indians, Persians and Portuguese, all intermingled as they made their lives and fortunes. This cultural dynamism also inspired Krishnadevaraya to look back at India’s past and reflect on her histories and traditions. As a philosopher-king who was also a celebrated poet in his own right, he presided over an Indian renaissance, when ancient texts and traditions were reinvigorated and infused with a fresh and modern vitality. Five hundred years after Krishnadevaraya’s death, he is still remembered and loved as a compassionate and wise king, one who is immortalized in films and folk tales, poems and ballads. This fascinating and riveting book is meticulously researched and beautifully written. Based on Portuguese and Persian chronicles, as well as many overlooked Telugu literary sources, Raya is the definitive biography of one of the world’s greatest leaders"--Front dust jacket flap.

The Book Makes A Fascinating Study Of The Unique Philosophical Tradition Revolving Around The Concept Of The Sunya Purusa The Ineffable, Indescribable And Non-Dual Reality That Originated In Medieval Orissa. Examining A Range Of Philosophies, It Throws Light On The Theories Of This Rare School Of Vaisnavism That Was Vaisnavite In Form But Buddhistic In Essence.