Hinduism: A Short History is the second in a series of introductory texts on Hinduism published by Oneworld. The other books in the series - Hinduism: A Short Introduction, Hindu Writings: A Short Introduction to the Major Sources, and A Concise Encyclopaedia of ­Hinduism - were also written by Klaus K. Klostermaier, University Distinguished Professor in the Department of Religious Studies at the University of Manitoba in Canada.

Klostermaier's straightforward writing style and ability to make specialised topics accessible to a general audience have made him a favourite author in the field of Hindu studies. His full-length study of Hinduism, A Survey of Hinduism (SUNY Press), has been praised in academic and popular circles alike.

Hinduism: A Short History continues in the same vein, using a similar format to the author's other introductory texts. Instead of dividing Hindu history into periods, Klostermaier arranges it thematically, tracing the parallel histories of the major sub-traditions. He devotes individual chapters to the histories of early Vedic religion, Vaisnavism, Saivism, Saktism, Hindu philosophy, and modern Hinduism. This approach has several advantages. First, by focusing on one tradition at a time, he reduces the confusion that often arises from the ­complex, intertwining nature of Hinduism, allowing the reader to grasp the most immediate influences on a particular tradition. Second, because the histories of all these traditions are interrelated, the chapters often overlap in their coverage. This repetition puts the material in a new light by applying it in different contexts. For example, in describing the four Vedas in each chapter, the author shows how the same texts have been used for different purposes by the various traditions.

But perhaps the most important reason for a thematic presentation of Hindu history is that a convincing periodisation has been extremely difficult to achieve, especially for ancient Hinduism. Klostermaier begins his book by discussing the problems associated with any history of Hinduism, and then devotes an entire chapter to the Aryan beginnings of Hinduism. This earliest period of Hindu history is currently the subject of heated debate, with one side supporting the Aryan invasion theory and the other arguing for the native origins of Vedic civilisation. Both sides have often been motivated by interests other than purely academic ones; nevertheless, the controversy lies at the heart of a serious historical problem. Klostermaier wishes to provide 'the arguments pro and con', leaving it to us to 'judge the merits of the case', but he makes no attempt to hide his opinion on the matter. He opens the chapter by saying that 'the so-called Aryan invasion theory is based on pure speculation, and that there is absolutely no archaeological or literary evidence for it' (p. 34) and ends the chapter by asserting that 'there is no doubt that the "old chronology" has been discredited ... ' (p. 45). Hinduism: A Short History is notable in that it is one of few textbooks by Western scholars that argue against the invasion theory.

For readers of this journal, the author's coverage of Vaisnavism will be of special interest. Besides the one chapter devoted exclusively to Vaisnavism, Vaisnava topics appear throughout the text. Overall, the presentation is sympathetic, accurate, and appealing. The section on Vaisnava worship and devotion, which includes a description of the different kinds of Visnu murtis found in temples, is especially useful.

Gaudiya Vaisnavism, and ISKCON in particular, command a strong presence in the book, with ISKCON being discussed perhaps more than any other modern Hindu organisation. Numerous references to the Hare Krsna movement are made throughout the text, and the Gaudiya perspective is offered on many issues of concern to Vaisnavas. In the chapter on Vaisnavism, an entire subsection is devoted to the philosophy and practice of the Gaudiya sampradaya. The author describes Sri Caitanya as 'one of the most influential figures in modern Vaisnavism' (p. 114), and Gaudiya Vaisnavism as 'a vigorous movement and a major presence in the Hindu religious scene' (p. 118). In the chapter on modern Hinduism, ISKCON and its founder, Srila Prabhupada, receive relatively substantial coverage.

Klostermaier describes the Hare Krsna movement as 'the most genuinely Hindu of all the many Indian movements in the West' - a significant statement considering the public perception of the movement in the past. In the chapter on the history of two holy cities, Mathura and Varanasi, Klostermaier mentions 'the large and beautiful Krishna-Balaram Mandir' as one of the major attractions of Vrndavana (p. 25).

Why does Gaudiya Vaisnavism receive this kind of attention? The author gives us hints in a couple of places. For one, the Caitanya movement 'has become known and influential in the West as the "Hare Krsna Movement" and so some more detailed information on this branch of Vaisnavism might be welcomed by Western readers' (p. 114). The second, perhaps more subtle reason, is that Western scholarship is increasingly turning toward Vaisnavism, after having for a long time focused on Sankara and his school. Part of this scholarship is generated by the members of ISKCON who are systematically exploring the rich scholarly heritage of Gaudiya Vaisnavism. In numerous references in this chapter recent Western scholarship has been indicated: in the past few decades many translations of Vaisnava texts have appeared, as well as numerous monographs on Vaisnava history and theology, and several conferences were held dealing with bhakti movements.

The most obvious, often annoying, drawback of the work is the lack of meticulous proofreading. Typographical errors and minor factual mistakes abound. For example, in the chapter on modern Hinduism, Srila Prabhupada is introduced as 'Swami Bhaktivedanta ­Sarasvati', and his dates are given as 1896-1973. The Six Goswamis of Vrndavana are introduced as 'Rupa Goswami, Jiva Goswami and the younger Sanatana Goswami'. The book is especially prone to errors with regard to Sanskrit diacritic marks, even in the glossary.

Minor errors aside, Hinduism: A Short History is an excellent introduction to a vast subject and should be immensely useful to students and teachers of Hinduism. More experienced readers will find the endnotes, bibliography, and numerous references to scholarly literature helpful for further study. The work is another example of the author's skill in distilling large amounts of material to obtain what is most relevant and interesting to his audience.  

Ravi M. Gupta (Radhika Ramana Dasa)