In the first major English translation of the ancient Upanisads for over half a century, Olivelle's work incorporates the most recent historical and philological scholarship on these central scriptures of Hinduism. Composed at a time of great social, economic, and religious change, the Upanisads document the transition from the archaic ritualism of the Veda into new religious ideas and institutions. The introduction and detailed notes make this edition ideal for the non-specialist as well as for students of Indian religions.

About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

An illuminating biography reconstructing the life and legacy of a unique king in world history and the most famous emperor in South Asian history

Mr. Olivelle has produced an outstanding monument of scholarship and sound judgment.--Maxwell Carter, Wall Street Journal

A New Yorker Best Book of 2024 Selection

There are few historical figures more integral to South Asian history than Emperor Ashoka, a third-century BCE king who ruled over a larger area of the Indian subcontinent than anyone else before British colonial rule. Ashoka sought not only to rule his territory but also to give it a unity of purpose and aspiration, to unify the people of his vastly heterogeneous empire not by a cult of personality but by the cult of an idea--dharma--which served as the linchpin of a new moral order. He aspired to forge a new moral philosophy that would be internalized not only by the people of his empire but also by rulers and subjects of other countries, and would form the foundation for his theory of international relations, in which practicing dharma would bring international conflicts to an end.

His fame spread far and wide both in India and in other parts of Asia, and it prompted diverse reimaginations of the king and his significance. In this deeply researched book, Patrick Olivelle draws on Ashoka's inscriptions and on the art and architecture he pioneered to craft a detailed picture of Ashoka as a ruler, a Buddhist, a moral philosopher, and an ecumenist who governed a vast multiethnic, multilinguistic, and multireligious empire.

The Law Code of Manu is the most authoritative and the best-known legal text of ancient India. Famous for fifteen centuries it still generates controversy, with Manu's verses being cited in support of the oppression of women and members of the lower castes. A seminal Hindu text, the Law Code is important for its classic description of so many social institutions that have come to be identified with Indian society. It deals with the relationships between social and ethnic groups, between men and women, the organization of the state and the judicial system, reincarnation, the workings of karma, and all aspects of the law.
Patrick Olivelle's lucid translation is the first to be based on his critically edited text, and it incorporates the most recent scholarship on ancient Indian history, law, society, and religion.

About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

The Pancatantra is the most famous collection of fables in India and was one of the earliest Indian books to be translated into Western languages. No other work of Indian literature has had a greater influence on world literature, and no other collection of stories has become as popular in India itself. Patrick Olivelle presents the Pancatantra in all its complexity and rich ambivalence, examining central elements of political and moral philosophy alongside the many controversial issues surrounding its history. This new translation vividly reveals the story-telling powers of the original author, while detailed notes illuminate aspects of ancient Indian society and religion to the non-specialist reader.

About the Series: For over 100 years Oxford World's Classics has made available the broadest spectrum of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, voluminous notes to clarify the text, up-to-date bibliographies for further study, and much more.

King, Governance, and Law in Ancient India presents an English translation of Kautilya's Arthasastra (AS.) along with detailed endnotes. When it was discovered around 1905, the AS. was described as perhaps the most precious work in the whole range of Sanskrit literature, an assessment that still rings true. Patrick Olivelle's new translation of this significant text, the first in close to half a century, takes into account a number of important advances in our knowledge of the texts, inscriptions, and archeological and art historical remains from the period in Indian history to which the AS. belongs.

The AS. is what we would today call a scientific treatise. It codifies a body of knowledge handed down in expert traditions and is specifically interested in two things: first, how a king can expand his territory, keep enemies at bay, enhance his external power, and amass riches; second, how a king can best organize his state bureaucracy to consolidate his internal power, to suppress internal enemies, to expand the economy, to enhance his treasury through taxes, duties, and entrepreneurial activities, to keep law and order, and to settle disputes among his subjects. The AS. stands alone: there is nothing like it before and there is nothing like it after.

The lesser known and explored of the two pillars of Hinduism--āśrama and varṇa--āśrama is the name given to a system of four distinct and legitimate ways of leading a religious life: as a celibate student, a married householder, a forest hermit, and a world renouncer. In this, the first full-length study of the āśrama system, Olivelle uncovers its origin and traces its subsequent history. He examines in depth its relationship to other institutional and doctrinal aspects of the Brahmanical world and its position within Brahmanical theology, and assesses its significance within the history of Indian religion. Throughout, he argues that the āśrama system is primarily a theological construct and that the system and its history should be carefully distinguished from the socio-religious institutions comprehended by the system and from their respective histories.

Whether defined by family, lineage, caste, professional or religious association, village, or region, India's diverse groups did settle on a concept of law in classical times. How did they reach this consensus? Was it based on religious grounds or a transcendent source of knowledge? Did it depend on time and place? And what apparatus did communities develop to ensure justice was done, verdicts were fair, and the guilty were punished?

Addressing these questions and more, A Dharma Reader traces the definition, epistemology, procedure, and process of Indian law from the third century B.C.E. to the middle ages. Its breadth captures the centuries-long struggle by Indian thinkers to theorize law in a multiethnic and pluralist society. The volume includes new and accessible translations of key texts, notes that explain the significance and chronology of selections, and a comprehensive introduction that summarizes the development of various disciplines in intellectual-historical terms. It reconstructs the principal disputes of a given discipline, which not only clarifies the arguments but also relays the dynamism of the fight. For those seeking a richer understanding of the political and intellectual origins of a major twenty-first-century power, along with unique insight into the legal interactions among its many groups, this book offers exceptional detail, historical precision, and expository illumination.

The king despairs of his idle sons, so he hires a learned brahmin who promises to make their lessons in statecraft unmissable. The lessons are disguised as short stories, featuring mainly animal protagonists. Many of these narratives have traveled across the world, and are known in the West as Aesop's fables.
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

In this first critical edition of the legal treatise of Viṣṇu (Viṣṇu Smṛti), Olivelle locates the text geographically in Kashmir and dates it to around the seventh century CE based, among other factors, on the iconographic description of Viṣṇu. The text was composed by a scholar who belonged to the Kāṭhaka Branch of the Yajur Veda and who was also an adherent of the Vaiṣṇava Pa carātra tradition. This is the only legal text that shows a deep
influence of the bhakti tradition. Although the Viṣṇu Smṛti did not have as illustrious a life as the treatises of Manu and Yāj avalkya, we find it cited frequently in medieval legal digests. Indeed, unlike citations from other Dharmaśāstras, medieval authors regularly cite entire sections of this treatise, indicating that they were familiar with a text more or less identical to the one that has come down to us. Consisting of 100 chapters, the text is framed as a conversation between Goddess Earth and Viṣṇu, with Earth requesting the dharma that should govern the lives of those belonging to the four varṇas. Originally published in the Harvard Oriental Series, this Indian edition will hopefully make this important text available to a wider Indian audience of scholars and students.

The Dharmasastra ascribed to Yajnavalkya, commonly called Yajnavalkya Smrti, is a text on religious, civil, and criminal law and jurisprudence composed around the fourth or fifth century during the reign of the Guptas. It represents the culmination of a thousand-year-old legal tradition. Precision of thought and expression and technical legal terminology distinguish it from its predecessors, such as the early Dharmasutras and the treatise of Manu. Besides the quotidian life of people, the text illuminates major cultural innovations, such as the prominence given to documents in commercial and legal matters, the importance of ordeals in resolving disputes, and the growing importance of Yoga in religious practice.

The treatise became the most influential legal text in medieval India, and, as interpreted by the twelfth century commentator Vijnanesvara, came to be considered 'the law of the land' under British rule. In spite of its recognized importance for the ancient and medieval legal traditions, the Sanskrit text has never before been critically edited. This critical edition, along with the translation published in the Murty Classical Library of India, open to modern readers both the 'golden age' of the Guptas and a central text in the long and distinguished Indian legal tradition.

For scholars of ancient Indian religions, the wandering mendicants who left home and family for a celibate life and the search for liberation represent an enigma. The Vedic religion, centered on the married household, had no place for such a figure. Much has been written about the Indian ascetic but hardly any scholarly attention has been paid to the married householder with wife and children, generally referred to in Sanskrit as gṛhastha: the stay-at-home. The institution of the householder is viewed implicitly as posing little historical problems with regard to its origin or meaning.

This volume problematizes the figure of the householder within ancient Indian culture and religion. It shows that the term gṛhastha is a neologism and is understandable only in its opposition to the ascetic who goes away from home (pravrajita). Through a thorough and comprehensive analysis of a wide range of inscriptions and texts, ranging from the Vedas, Dharmasastras, Epics, and belle lettres to Buddhist and Jain texts and texts on governance and erotics, this volume analyses the meanings, functions, and roles of the householder from the earliest times unti about the fifth century CE. The central finding of these studies is that the householder bearing the name gṛhastha is not simply a married man with a family but someone dedicated to the same or similar goals as an ascetic while remaining at home and performing the economic and ritual duties incumbent on him. The gṛhastha is thus not a generic householder, for whom there are many other Sanskrit terms, but a religiously charged concept that is intended as a full-fledged and even superior alternative to the concept of a religious renouncer.

Through pointed studies of important aspects and topics of dharma in Dharmasastra, this comprehensive collection shows that the history of Hinduism cannot be written without the history of Hindu law. Part one provides a concise overview of the literary genres in which Dharmasastra was written with attention to chronology and historical developments. This study divides the tradition into its two major historical periods -- the origins and formation of the classical texts and the later genres of commentary and digest -- in order to provide a thorough, but manageable overview of the textual bases of the tradition. Part two presents descriptive and historical studies of all the major substantive topics of Dharmasastra. Each chapter offers readers with direct knowledge of the debates, transformations, and fluctuating importance of each topic. Readers will also gain insight into the ethos or worldview of religious law in Hinduism, enabling them to get a feel for how dharma authors thought and why. Part three contains brief studies of the impact and reception of Dharmasastra in other South Asian cultural and textual traditions. Part four draws inspiration from critical terms in contemporary legal and religious studies to analyze Dharmasastra texts. Contributors offer interpretive views of Dharmasastra that start from hermeneutic and social concerns today.

This translation of a twelfth-century Sanskrit text is the most comprehensive presentation of Hindu ascetic practices available in English. It is also the clearest.

Rules and Regulations of Brahmanical Asceticism is the critical edition and translation of a twelfth-century Sanskrit text written by Yadava Prakasaa, whose life and activities are of historical interest because, according to tradition, he was the teacher of the great Vais'n'ava theologian Ramanuja.

This text is the oldest and most comprehensive example of medieval Sanskrit literature devoted to examining the duties of ascetics. Yadava Prakasaa is the only one who explicitly examines the thorny question of whether asceticism is a legitimate way of life for Brahmins. His topics include the people qualified to become ascetics; the rite for becoming an ascetic; the clothes and belongings of an ascetic; techniques of meditation; daily routines such as bathing, divine worship, and begging; proper conduct and etiquette; the manner of wandering; residence during the rains; expiatory penances; and the funeral.

In his introduction, Patrick Olivelle examines the place of Yadava's text within the literary and institutional history of Brahman'ical asceticism. He discusses the origins of asceticism in India; its incorporation into the Brahman'ical mainstream; and its variations within Hindu sects, as well as in Buddhist and Jain traditions.

This volume brings together a variety of Patrick Olivelle's papers on Indian ascetical institutions and ideologies that have been published over the past thirty or so years. Asceticism represents a major strand in the religious and cultural history of India, providing some of the most creative elements within Indian religions and philosophies. Most of the major religions, such as Buddhism, Jainism, and the religious philosophies both within these new religions and in the Brahmanical tradition, were created by world-renouncing ascetics. Ascetical institutions and ideologies developed in a creative tension with other religious institutions that stressed the centrality of family, procreation and society, and it is this tension that has articulated many of the central features of Indian religion and culture. The papers collected in this volume seek to locate Indian ascetical traditions within their historical, political and ideological contexts.

The first readable and accurate translation of twenty of the most authoritative Hindu documents pertaining to ascetic ideals and the ascetic way of life, this text opens to students a major source for the study of the Hindu ascetical institutions and of the historical changes they underwent during a period of a thousand years or more. Beginning with an analysis of the historical context that gave rise to Indian ascetical institutions and ideologies, Patrick Olivelle moves on to elucidate the meaning of renunciation-the central institution of holiness in most Hindu traditions-and the function and significance of the various elements that constitute the rite of renunciation. The Samnyasa Upanisads will be an unparalleled source of information and insight for students of Hinduism and Indian asceticism, mysticism, and holiness.

The Law Code of Viṣṇu (Vaiṣṇava-Dharmaśāstra) is one of the latest of the ancient Indian legal texts composed around the seventh century CE in Kashmir. Both because the Vaiṣṇava-Dharmaśāstra is the only Dharmaśāstra that can be geographically located and because it introduces some interesting and new elements into the discussion of Dharmaśāstric topics, this is a document of interest both to scholars of Indian legal literature and to cultural historians of India, especially of Kashmir. The new elements include the first Dharmaśāstric evidence for a wife burning herself at her husband's cremation and the intrusion of devotional religion (bhakti) into Dharmaśāstras.

This volume contains a critical edition of the Sanskrit text based on fifteen manuscripts, an annotated English translation, and an introduction evaluating its textual history, its connections to previous Dharmaśāstras, its date and provenance, its structure and content, and the use made of it by later medieval writers.

This collection brings together the research papers of Patrick Olivelle, published over a period of about ten years. The unifying theme of these studies is the search for historical context and developments hidden within words and texts. Words - and the cultural history represented by words - that scholars often take for granted as having a continuous and long history are often new and even neologisms, and thus provide important clues to cultural and religious innovations. Olivelle's book on the Asramas, as well as the short pieces included in this volume, such as those on ananda and dharma, seek to see cultural innovation and historical changes within the changing semantic fields of key terms. Closer examination of numerous Sanskrit terms taken for granted as central to 'Hinduism' provide similar results. Indian texts have often been studied in the past as disincarnate realities providing information on an ahistorical and unchanging culture. This volume is a small contribution towards correcting that method of textual study.

This is the full edition of the early Upanisads, the central scriptures of Hinduism. Featuring Patrick Olivelle's acclaimed new English translation (Oxford, 1996), it also includes the complete Sanskrit text, as well as variant readings, scholarly emendations, and explanations of Olivelle's choices of particular readings. The volume also contains a concordance of the two recensions of the Brhadaranyaka Upanisad, and an extensive bibliography.