In The Hindu Self and its Muslim Neighbors, the author sketches the contours of relations between Hindus and Muslims in Bengal. The central argument is that various patterns of amicability and antipathy have been generated towards Muslims over the last six hundred years and these patterns emerge at dynamic intersections between Hindu self-understandings and social shifts on contested landscapes. The core of the book is a set of translations of the Bengali writings of Rabindranath Tagore (1861–1941), Kazi Nazrul Islam (1899–1976), and Annada Shankar Ray (1904–2002). Their lives were deeply interwoven with some Hindu–Muslim synthetic ideas and subjectivities, and these involvements are articulated throughout their writings which provide multiple vignettes of contemporary modes of amity and antagonism. Barua argues that the characterization of relations between Hindus and Muslims either in terms of an implacable hostility or of an unfragmented peace is historically inaccurate, for these relations were modulated by a shifting array of socio-economic and socio-political parameters. It is within these contexts that Rabindranath, Nazrul, and Annada Shankar are developing their thoughts on Hindus and Muslims through the prisms of religious humanism and universalism.

Philosophical concepts are influential in the theories and methods to study the world religions. Even though the disciplines of anthropology and religious studies now encompass communities and cultures across the world, the theories and methods used to study world religions and cultures continue to be rooted in Western philosophies. For instance, one of the most widely used textbooks used in introductory courses on religious studies, introduces major theoreticians such as Edward Burnett Tylor, James Frazer, Sigmund Freud, Emile Durkheim, Karl Marx, Max Weber, Mircea Eliade, William James, E. E. Evans-Pritchard, and Clifford Geertz. Their theories are based on Western philosophy. In contrast, in Indic philosophical systems, such as Buddhism, Hinduism, and Jainism, one of the common views on reality is that the world both within one self and outside is a flow with nothing permanent, both the observer and the observed undergoing constant transformation. This volume is based on such innovative ideas coming from different Indic philosophies and how they can enrich the theory and methods in religious studies.

Yoga is many things to many people. However, the basics of yoga are worth understanding given its popularity and the benefits of the practice. This includes understanding yoga's roots, its origins, its development within and outside India as well as the research involving yoga as an integrative therapeutic modality. The author introduces the topic of yoga to healthcare officials, practitioners, skeptics, and a range of curious people in between. For yoga practitioners and those interested in the practice, The Politics and Promise of Yoga: Contemporary Relevance of an Ancient Practice outlines a condensed view of traditional yoga practices and provides a glimpse into the origin of yoga within Indian history and philosophy. The author hopes that policymakers will be interested in this evidence-based scientific practice so that it can be systematically incorporated into mainstream biomedical systems around the globe. This book also serves to confirm existing knowledge and historical nuances about yoga and also addresses contemporary debates and politics which revolve around the practice.

Bhakti Ethics, Emotions, and Love in Gauḍīya Vaiṣṇava Metaethics explores the broader implications of understanding bhakti, “devotional love to the divine,” as an ethical theory based on a “realist” account of emotions, where emotions are sensory perceptions of the real ethical qualities of classes of actions. The book spotlights one complex articulation of an Indian epistemology and ontology of ethics based on the metaphysics of Gauḍīya Vaiṣṇava psychology of emotions in dialogue with a variety of academic fields, including the philosophy of religion and related methodologies such as virtue ethics, theological voluntarism, and ecofeminist and feminist care ethics. The work discusses how emotions are understood metaphysically as extra-mental, objectively real qualities, what Cogen Bohanec refers to as “affective realism.” This follows from a cosmogenic model where the universe emanates from the loving relationship between the divine feminine, Rādhā, and her intense loving relationship with her masculine counterpart, Kṛṣṇa. Since the origin of all of reality emanates from the ultimacy of an affective relationship, then the fabric of reality can be described as having objectively real affective qualities and that is the basis for grounding this ethical system.

A Critical Analysis of Bhima Bhoi and the Mahima Cult is a rare compendium of insightful essays by eminent Indian scholars on the Mahima Cult, its genesis, and its growth. The volume focuses on Bhima Bhoi, the poet-philosopher and the prime interlocutor of the Renegade Faith, who started a revolt from below to champion human rights. To critically appreciate the Saint-poet Bhima Bhoi and the Mahima Cult (Dharma of Glory), the history of the 19th-century Indian sociocultural system, especially that of Odisha and its adjoining states, needs to be reconstructed. Since there is no surviving oral and written text authored by the founder of the cult, Mahima Swami, it is only the unlettered genius Bhima Bhoi, who produced innumerable prayers, hymns, and poetic recitals of profound philosophical import, which made him the legend, the poet-archivist, and historiographer of the Mahima Cult. Bhima was simultaneously the poet of the soul and the soil, who used theology and social experience to provide a supportive sub-structure to a transcendent, ecstatic vision. This volume asserts that Mahima Dharma is an autochthonous reform movement and a regional variation of the Indian Bhakti tradition and mystical poetry.

A Śākta Method for Comparative Theology: Upside-Down, Inside-Out offers a Śākta thealogy of religions and a Śākta anti-method, method, and a-method for comparative theology. For Śāktas, the thread of religious diversity is part of the rich tapestry of cosmological, topographical, environmental, and bio-diversity, which is the Goddess’ collective (samaṣṭi) and individuated (vyaṣṭi) forms. Śākta religious diversity is "complex, layered, and paradoxical, allowing ontological similarities, ontological differences, and irreducibility." A Śākta thealogy of religious diversity transcends humans and the borders of religion, politics, society, and speciesism. New Books Network podcast on New Books in Indian Religions, a conversation between Raj Balkaran and author Pravina Rodrigues: https://newbooksnetwork.com/a-sakta-method-for-comparative-theology

Posthumous Editing of a Great Master's Work: Special Focus on the Writings of A. C. Bhaktivedanta Swami Prabhupāda examines how a leading figure's hallowed written and published works, which remain so important to the religious community, should be editorially treated following the leader's departure from this world. The volume addresses the theological, ethical, social, and legal implications of posthumous editing—and even improving—a great master's works. This book focuses on the extensive posthumous editing of the works of A. C. Bhaktivedanta Swami Prabhupāda, the original world-teacher of Krishna bhakti of the twentieth century. After Swami Prabhupāda departed from this world, some of his disciples, without the expressed approval of the author, attempted to improve on his authorized published work, which resulted in the publication of a continuing series of inauthentic altered editions. This extreme editing of Swami Prabhupāda's works precipitated the scholarly research and inquiry into the posthumous editing of a great master's work that forms the basis of this book.

The first book of its kind, Forms of Krishna: Collected Essays on Vaishnava Murtis is an exotic journey into the heart of Indian spirituality, explaining the entire esoteric tradition, including yoga and meditation, through a sampling of revered Vaishnava icons, Deities worship in temples throughout the world.

Ancient ideas on sacred sound find a very tangible and lively expression in the practice of kirtan, which is a broad term referring to various forms of devotional singing commonly done in South Asian traditions. Kirtan is a core practice in the Hindu and Sikh faiths that is becoming increasingly popular around the world among people of all ethnicities, thus developing as a transnational and transcultural phenomenon. Indeed, the broader cultural implications and deepening social penetration that this practice has achieved over the past five decades suggest that it is attaining permanent status in the world’s religious soundscape. Sacred Sound and the Transcultural Practice of Kirtan explores the practice of kirtan as it has been re-created in the United States, Canada, and Brazil through multi-sided interactions that generate new cultural patterns in an ongoing process of cross-pollination. Approaching kirtan as a type of ‘technology of the self’, Gustavo Moura combines textual, historical, and ethnographic sources to address the questions of how this practice is adopted and adapted in the Americas and how it has been shaping identities, communities, and traditions.

Ahiṃsā in the Indic Traditions: Explorations and Reflections, edited by Jeffery D. Long and Steven J. Rosen, examines the diversity of nonviolent (ahimsa-oriented) doctrines originating in the Indic world, both in terms of interpersonal relationships and how they apply to the rest of creation, including animals. This volume engages the voices of scholars from various disciplines and addresses numerous religious doctrines, including those of Hinduism, Buddhism, Jainism, and their related sacred texts. The book focuses not only on past scholarship and intellectual modes of understanding nonviolence, but also on living traditions and the practice of modern and post-modern individuals, from Vivekananda to Gandhi to Prabhupada, and their millions of supporters and followers. The volume shows that the implications of ahimsa are staggering, with reference to interpersonal exchange, vegetarianism, animal rights, climate change, and so on.