"Two plays that break the rules: both show the hero dying on stage, an inauspicious scenario forbidden in Sanskrit dramaturgy. From widely different ideological and social backgrounds, each evokes intense emotion in an exploration of love and heroism, conflict and peace, idealism and pragmatic reconciliation. Each portrays the reconciliation of hate and retaliation in love and mercy." "King Harsha's play, composed in the seventh century, re-examines the Buddhist tale of a magician prince who makes the ultimate sacrifice to save a hostage snake (naga)." "Attributed to Bhasa, the illustrious predecessor to Kali-dasa, The Shattered Thighs transforms a crucial episode of the Maha-bharata war. As he dies from a foul blow to the legs delivered in his duel with Bhima, Duryodhana's infamous character is here inverted, where he is depicted as a noble and gracious exemplar amidst the wreckage of the fearsome battle scene. An ignoble man dies a hero's death." --Book Jacket.

Two tragic plays that break the rules: both show the hero dying on stage, a scenario forbidden in Sanskrit dramaturgy. King Harsha's play, composed in the seventh century, re-examines the Buddhist tale of a magician prince who makes the ultimate sacrifice to save a hostage snake (naga). The Shattered Thighs, attributed to Bhasa, the illustrious predecessor to ancient Kali·dasa, transforms a crucial episode of the Maha·bhárata war. As he dies from a foul blow to the legs delivered in his duel with Bhima, Duryódhana's character is inverted, depicted as a noble and gracious exemplar amidst the wreckage of the fearsome battle scene.

Two tragic plays that break the rules: both show the hero dying on stage, a scenario forbidden in Sanskrit dramaturgy. King Harsha's play, composed in the seventh century, re-examines the Buddhist tale of a magician prince who makes the ultimate sacrifice to save a hostage snake ( naga). The Shattered Thighs, attributed to Bhasa, the illustrious predecessor to ancient Kali·dasa, transforms a crucial episode of the Maha·bhárata war. As he dies from a foul blow to the legs delivered in his duel with Bhima, Dury--dhana's character is inverted, depicted as a noble and gracious exemplar amidst the wreckage of the fearsome battle scene.

Challenging the idea that rituals are static and emotions irrational, the volume explores the manifold qualities of emotions in ritual practices. Focusing explicitly on the relationship between emotions and rituals, it poses two central questions. First, how and to what extent do emotions shape rituals? Second, in what way are emotions ritualized in and beyond rituals? Strong emotions are generally considered to be more spontaneous and uncontrolled, whereas ritual behaviour is regarded as planned, formalized and stereotyped, and hence less emotional. However, as the volume demonstrates, rituals often reveal strong emotions among participants, are motivated by feelings, or are intended to generate them. The essays discuss the motivation for rituals; the healing function of emotions; the creation of new emotions through new media; the aspect of mimesis in the generation of feelings; individual, collective, and non-human emotions; the importance of trance and possession; staged emotions and emotions on stage; emotions in the context of martyrdom; emotions in Indian and Western dance traditions; emotions of love, sorrow, fear, aggression, and devotion. Furthermore, aesthetic and sensory dimensions, as well as emic concepts, of emotions in rituals are underscored as relevant in understanding social practice.

"Two plays that break the rules: both show the hero dying on stage, an inauspicious scenario forbidden in Sanskrit dramaturgy. From widely different ideological and social backgrounds, each evokes intense emotion in an exploration of love and heroism, conflict and peace, idealism and pragmatic reconciliation. Each portrays the reconciliation of hate and retaliation in love and mercy." "King Harsha's play, composed in the seventh century, re-examines the Buddhist tale of a magician prince who makes the ultimate sacrifice to save a hostage snake (naga)." "Attributed to Bhasa, the illustrious predecessor to Kali-dasa, The Shattered Thighs transforms a crucial episode of the Maha-bharata war. As he dies from a foul blow to the legs delivered in his duel with Bhima, Duryodhana's infamous character is here inverted, where he is depicted as a noble and gracious exemplar amidst the wreckage of the fearsome battle scene. An ignoble man dies a hero's death." --Book Jacket.

The Routledge Handbook of Fiction and Belief offers a fresh reevaluation of the relationship between fiction and belief, surveying key debates and perspectives from a range of disciplines including narrative and cultural studies, science, religion, and politics. This volume draws on global, cutting edge research and theory to investigate the historically variable understandings of fictionality, and allows readers to grasp the role of fictions in our understanding of the world. This interdisciplinary approach provides a thorough introduction to the fundamental themes of: Theoretical and Philosophical Perspectives on Fiction Fiction, Fact, and Science Social Effects and Uses of Fiction Fiction and Politics Fiction and Religion Questioning how fictions in fact shape, mediate or distort our beliefs about the real world, essays in this volume outline the state of theoretical debates from the perspectives of literary theory, philosophy, sociology, religious studies, history, and the cognitive sciences. It aims to take stock of the real or supposed effects that fiction has on the world, and to offer a wide-reaching reflection on the implications of belief in fictions in the so-called “post-truth” era.

The Mahabharata, one of the most popular epics, has had a remarkable impact on literary and cultural thought in India through the centuries. It is also of immense religious and philosophical importance and is considered itihasa, literally 'that which happened', or sacred history. Though the setting of the Mahabharata is distant in time, something of its indefatigable, insistent formulation of the pivotal dilemmas of our shared human moral imagination remains insistent and inextinguishable even today. The Moral Imagination of the Mahabharata closely reads the conceptual and narrative intricacies of the epic through the four foundational terms of dharma (law), artha (worldliness), kama (desire) and moksha (freedom), offering riveting insights on the moral psychology of Indic civilization. Drawing from scholarly forays in philology, history, religious studies and pre-modern Asian traditions, this critical attention by a literary scholar to the Mahabharata's narrative impulses and the internal vigour of select episodes brings to fore the gripping dilemmas that animate the epic. The book travels through an atmospheric and exuberant pre-modern milieu to provoke prescient metaphysical and ethical questions that are only accumulating in relevance in the contemporary world.

This book is a brief history of the end of the world as seen through the eyes of theatre. Since its inception, theatre has staged the fall of empires, floods, doomsdays, shipwrecks, earthquakes, plagues, environmental degradations, warfare, nuclear annihilation, and the catastrophic effects of climate change. Using a wide range of plays alongside contemporary thinkers, this study helps guide and galvanize the reader in grappling with the climate crisis. Kulick divides this litany of theatrical cataclysms into four distinct historical phases: the Ancients, including Euripides and Bhasa, the legendary Sanskrit dramatist; the Age of Belief, with the anonymous authors of the medieval mystery cycles, Shakespeare, and Pushkin; the Moderns, with Ibsen, Chekhov, Brecht, Beckett, and Bond; and, finally, the way the world might end now, encompassing Caryl Churchill, Tony Kushner, and Anne Washburn. In tandem with the insights gleaned from these playwrights, the book draws upon the work of contemporary scientists, ecologists, and ethicists to further tease out the philosophical implications of such plays and their relevance to our own troubled times. In the end, Kulick shows how each of these ages and their respective authors have something essential to say, not only about humanity's potential end, but, more importantly, about the possibility for our collective continuance.

King Harsha, who reigned over the kingdom of Kanauj from 606 to 647 CE, composed two Sanskrit plays about the mythical figures of King Udayana, his queen, Vásava·datta, and two of his co-wives. The plays abound in mistaken identities, both political and erotic. The characters masquerade as one another and, occasionally, as themselves, and each play refers simultaneously to itself and to the other. Co-published by New York University Press and the JJC Foundation For more on this title and other titles in the Clay Sanskrit series, please visit http://www.claysanskritlibrary.org

First published in 1965, The Culture and Civilisation of Ancient India in Historical Outline is a strikingly original work, the first real cultural history of India. The main features of the Indian character are traced back into remote antiquity as the natural outgrowth of historical process. Did the change from food gathering and the pastoral life to agriculture make new religions necessary? Why did the Indian cities vanish with hardly a trace and leave no memory? Who were the Aryans – if any? Why should Buddhism, Jainism, and so many other sects of the same type come into being at one time and in the same region? How could Buddhism spread over so large a part of Asia while dying out completely in the land of its origin? What caused the rise and collapse of the Magadhan empire; was the Gupta empire fundamentally different from its great predecessor, or just one more ‘oriental despotism’? These are some of the many questions handled with great insight, yet in the simplest terms, in this stimulating work. This book will be of interest to students of history, sociology, archaeology, anthropology, cultural studies, South Asian studies and ethnic studies.