This work traces the history of the Medieval Jain community, focusing on the engagements of the Jains with the imperialo authority in the Mughal provinces of Ajmer, Awadh, Allahabad, Bihar, Delhi, Gujarat, Lahore and Malwa. It examines the trajectories of Jain community formation under the Mughals in India by scrutinizinh the everyday reproduction of a religious minority ruled by a monarchical dynasty belonging to another religious affilation. The endeavour is to gain insights on how diverse complexities of early modern South Asian society were dealt with. One can argue that soci-economicrealties and cultural considerations had a significant influence in the evolution of the inter-community relationship amd state formation in early modern South Asia. An analysis of the ideological underpinnings of the political processes into their relations with the Jains reflects the subtleties of the making of Mughal India. Although most of the Jains were traders and merchants, their relations with the Mughal state can be examined beyond the technicalities of economic considerations. The extensive use of contemporary Jain literary genres, like vigyaptipatras, in this work may thus widen the horizons of the history of Jain 'pasts' and Mughal historiography.

This book analyses the diverse ways in which women have been represented in the Purāṇic traditions in ancient India – the virtuous wife, mother, daughter, widow, and prostitute – against the socio-religious milieu around CE 300–1000. Purāṇas (lit. ancient narratives) are brahmanical texts that largely fall under the category of socio-religious literature which were more broad-based and inclusive, unlike the Smṛtis, which were accessible mainly to the upper sections of society. In locating, identifying, and commenting on the multiplicity of the images and depictions of women’s roles in Purāṇic traditions, the author highlights their lives and experiences over time, both within and outside the traditional confines of the domestic sphere. With a focus on five Mahāpurāṇas that deal extensively with the social matrix Viṣṇu, Mārkaṇḍeya Matsya, Agni, and Bhāgavata Purāṇas, the book explores the question of gender and agency in early India and shows how such identities were recast, invented, shaped, constructed, replicated, stereotyped, and sometimes reversed through narratives. Further, it traces social consequences and contemporary relevance of such representations in marriage, adultery, ritual, devotion, worship, fasts, and pilgrimage. This volume will be of interest to researchers and scholars in women and gender studies, ancient Indian history, religion, sociology, literature, and South Asian studies, as also the informed general reader.

Hinduism is neither an organized religion nor a proselytising one. It is often described as a way of life, which gently nudges its followers—through its scriptures, mythologies, rituals and practices—to question deeply, live fully and grow wholesomely in compassion and universal acceptance. Hinduism believes whatever inspires one to stay truly unselfish, be it a vocation, an ideology or a faith, can lead one towards greater self-realization and ultimate freedom. Living Hinduism by Samarpan encapsulates this essence of Hinduism in a language that can be understood and appreciated by all, especially the younger generation, who need to know and understand what it means to be a Hindu, in an age of strident opinions and changing values.

A distinctive aspect of Hindu devotion is the veneration of a human guru, who is not only an exemplar and a teacher but is also understood to be an embodiment of the divine. Historically, the role of guru in the public domain has been exclusive to men. The new visibility of female gurus in India and the U.S. today, and indeed across the globe, has inspired this first-ever scholarly study of the origins, variety, and worldwide popularity of Hindu female gurus. In the Introduction, Karen Pechilis examines the historical emergence of Hindu female gurus with reference to the Hindu philosophy of the self, women spiritual exemplars as wives and saints, Tantric worship of the Goddess, and the internationalization of gurus in the U.S. in the twentieth century. Nine essays profile specific female gurus, presenting biographies of these remarkable women while highlighting overarching issues and themes concerning women's status as religious leaders; these themes are nuanced in the afterword to the volume. The essays explore how Hindu female gurus embody grace in both senses--as a feminine ideal and an attribute of the divine-and argue that their status as leaders is grounded in their negotiation of these two types of grace. This book provides biographical profiles of the following female gurus plus sensitive scholarly analysis of their spiritual paths: Ammachi, Anandamayi Ma, Gauri Ma, Gurumayi, Jayashri Ma, Karunamayi Ma, Ma Jaya Sati Bhagavati, Mother Meera, Shree Maa and Sita Devi.

On the ideals of Indian womanhood.

The Mahapuranas embody the received tradition of Hindu mythology. This anthology contains fresh translations of these myths, only a few of which have ever been available in English before, thus providing a rich new portion of Hindu mythology. The book is organized into six chapters. "Origins" contains myths relating to creation, time, and space. "Seers, Kings and Supernaturals" relates tales of rivers, trees, animals, demons, and men, particularly heroes and sages. Myths about the chief gods are dealt with in three separate chapters: Krsna, Visnu, and Siva. The chapter The Goddess presents stories of the wives and lovers of the gods, as well as of Kali, the savage battle goddess. In their introductions, the editors provide a historical setting in which to discuss Hindu mythology as well as a full analysis of its basic sources. The many names are given the original. The editors have provided a thorough glossary to make these names accessible.