In Indian mythological texts like the Mahābhārata and Rāmāyaṇa, there are recurrent tales about gleaners. The practice of "gleaning" in India had more to do with the house-less forest life than with residential village or urban life or with gathering residual post-harvest grains from cultivated fields. Gleaning can be seen a metaphor for the Mahābhārata poets’ art: an art that could have included their manner of gleaning what they made the leftovers (what they found useful) from many preexistent texts into Vyāsa’s “entire thought”—including oral texts and possibly written ones, such as philosophical debates and stories. This book explores the notion of non-violence in the epic Mahābhārata. In examining gleaning as an ecological and spiritual philosophy nurtured as much by hospitality codes as by eating practices, the author analyses the merits and limitations of the 9th century Kashmiri aesthetician Anandavardhana that the dominant aesthetic sentiment or rasa of the Mahābhārata is shanta (peace). Mahatma Gandhi's non-violent reading of the Mahabharata via the Bhagavad Gita are also studied. This book by one of the leaders in Mahābhārata studies is of interest to scholars of South Asian Literary Studies, Religious Studies as well as Peace Studies, South Asian Anthropology and History.

What is the meaning of life? Is it better to live a life of abstention and piety or die a hero in battle? Is it ever justified to wage war with your kin? What makes a warrior sound of body, mind, and spirit? These and many other questions are not subjects that sprung from the mind of man as of late. In this saga of gods, goddesses, demons, monsters, magic, and the like, the reader can see, in a new, unabridged format, that such matters were just as mystifying then as they are now! This volume, one of eighteen to follow, takes us on a long and winding road that asks us hesitate, ruminate, and, ultimately celebrate the triumph of good over evil. -- The Author

Dharma is central to all the major religious traditions which originated on the Indian subcontinent. Such is its importance that these traditions cannot adequately be understood apart from it. Often translated as "ethics," "religion," "law," or "social order," dharma possesses elements of each of these but is not confined to any single category familiar to Western thought. Neither is it the straightforward equivalent of what many in the West might usually consider to be "a philosophy". This much-needed analysis of the history and heritage of dharma shows that it is instead a multi-faceted religious force, or paradigm, that has defined and that continues to shape the different cultures and civilizations of South Asia in a whole multitude of forms, organizing many aspects of life. Experts in the fields of Hindu, Jain, Buddhist and Sikh studies here bring fresh insights to dharma in terms both of its distinctiveness and its commonality as these are expressed across, and between, the several religions of the subcontinent. Exploring ethics, practice, history and social and gender issues, the contributors engage critically with some prevalent and often problematic interpretations of dharma, and point to new ways of appreciating these traditions in a manner that is appropriate to and thoroughly consistent with their varied internal debates, practices and self-representations.

"Astonishing…[Satyamurti’s Mahabharata] brings [the] past alive…as though it were a novel in finely crafted verse." —Vinay Dharwadker Originally composed approximately two thousand years ago, the Mahabharata tells the story of a royal dynasty, descended from gods, whose feud over their kingdom results in a devastating war. But it contains much more than conflict. An epic masterpiece of huge sweep and magisterial power, “a hundred times more interesting” than the Iliad and the Odyssey, writes Wendy Doniger in the introduction, the Mahabharata is a timeless work that evokes a world of myth, passion, and warfare while exploring eternal questions of duty, love, and spiritual freedom. A seminal Hindu text, which includes the Bhagavad Gita, it is also one of the most important and influential works in the history of world civilization. Innovatively composed in blank verse rather than prose, Carole Satyamurti’s English retelling covers all eighteen books of the Mahabharata. This new version masterfully captures the beauty, excitement, and profundity of the original Sanskrit poem as well as its magnificent architecture and extraordinary scope.

The Mahabharata is at once an archive and a living text, a sourcebook complete by itself and an open text perennially under construction. Driving home this striking contemporary relevance of the famous Indian epic, Mahabharata Now focuses on the issues of narration, aesthetics and ethics, as also their interlinkages. The cross-disciplinary essays in the volume imaginatively re-interpret the ‘timeless’ classic in the light of the pre-modern Indian narrative styles, poetics, aesthetic codes, and moral puzzles; the Western theories on modern ethics, aesthetics, metaphysics, psychoanalysis, and philosophy of science; and the contemporary social, ethical and political concerns. The essays are all united in their effort to situate the Mahabharata in the context of here and now without violating the sanctity of the ‘written text’ as we have it today. The book will be of interest to scholars and students of Indian and comparative philosophy, Indian and comparative literature, cultural studies, and history.

This open access book provides both a broad perspective and a focused examination of cow care as a subject of widespread ethical concern in India, and increasingly in other parts of the world. In the face of what has persisted as a highly charged political issue over cow protection in India, intellectual space must be made to bring the wealth of Indian traditional ethical discourse to bear on the realities of current human-animal relationships, particularly those of humans with cows. Dharma, yoga, and bhakti paradigms serve as starting points for bringing Hindu—particularly Vaishnava Hindu—animal ethics into conversation with contemporary Western animal ethics. The author argues that a culture of bhakti—the inclusive, empathetic practice of spirituality centered in Krishna as the beloved cowherd of Vraja—can complement recently developed ethics-of-care thinking to create a solid basis for sustaining all kinds of cow care communities.

Scope: theology, philosophy, ethics of various religions and ethical systems and relevant portions of anthropology, mythology, folklore, biology, psychology, economics and sociology.