{"title":"All Books","description":"","products":[{"product_id":"the-asvamedha-subhash-kak","title":"The Asvamedha","description":"\u003cp style=\"text-align: left;\"\u003eThis essay describes the 'Asvamedha' rite and its symbolism to explain distinctive aspects of the Vedic sacrifice system. Several questions related to the Asvamedha are posed and answered in the context of Vedic epistemology. This rite has three important functions: (i) it presents an equivalence of the nakshatra year to heaven, implying that it is a rite that celebrates the rebirth of the Sun; (ii) it is symbolic of the conquest of Time by the king, in whose name the rite is performed; and (iii) it is a celebration of social harmony achieved by the transcendence of the fundamental conflicts between various sources of power. Numbers from another Vedic rite, the Agnicayana; help in the understanding of several of its details.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSUBHASH KAK is an acclaimed scientist, historian and Vedic scholar, Currently a professor at Louisiana State University, he has authored thirteen books and more than 200 research papers in the fields of information theory, neural networks and Indic studies.\u003cbr\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Asvamedha sacrifice has been a subject of great fascination in India and elsewhere. It is described as one of the most significant rituals in the Indian texts, and Western authors have been much intrigued by the scale of the rite and its drama.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe horse in Indian mythology stands for the Sun. The sea is taken to be it's stable and its birthplace. This reference is to the primal \"waters\" surrounding the earth from which the Sun emerges every day. Other nations also took the horse to be a symbol of the Sun. The Chinese, the Greeks, the Romans, and the Russians saw a link between the horse and the sea. This idea was transferred in popular mythology to the vast Equine-head in the sea. The fire issuing from its mouth is the Vadavanala, which is the fire of the Sun hidden in Canopus in the southern celestial hemisphere. The Asvamedha is the sacrifice of the annual renewal of the Sun at the New Year and that of the accompanying renewal of the king's rule. At the spiritual level, it is a celebration to get reconnected to the inner Sun.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA few months ago, my friend Vish Murthy wrote to me asking me to write on the nature and logic of this rite. This brief essay is a response to that request. I am thankful to several friends and colleagues, in particular Narahari Achar, Bhadraiah Mallampalli, and Lalita Pandit, who gave me valuable comments on earlier versions of the manuscript.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis essay describes several aspects of the Asvamedha rite, the \"horse sacrifice,\" and summarizes its logic. This rite is a great state function in which ritual elements are woven together with secular ceremonies to make an assertion of monarchical authority. It is called the king of sacrifice in the Satapatha Brahmana (SB 13.2.2.1), whose Kanda 13 is devoted exclusively to the rite.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBefore we proceed, we emphasize that the use of the word \"sacrifice,\" with its common meaning of \"killing to offer to God or gods,\" is the cause of much misunderstanding of the Vedic ritual. Vedic yajna (sacrifice) need not involve any killing of animals. It is a highly symbolic performance, and the animals of the sacrifice may be clay images or -grains; or they may just be specific utterances. The Chandogya Upanisad, speaking of Revati Samans says, \"The hinkara is goats, the prastava sheep, the udgitha cows, the pratihara horses, and the nidhana purusa\" (CU 2.6.1; 2.18.1).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen an animal is sacrificed in the ritual, we are speaking of mock killing in sacred theatre. The word \"killing\" is described in the texts to apply equally to the pressing of the soma stalks and the grinding of the grain (TS 6.6.9.2, SB 2.2.2.1-2, 4.3.4.1-2, 11.1.2.1). This is not to say that \"animal\" sacrifice has never been taken literally in India, but we will show that the normative meaning of the term is symbolic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith this special meaning of the word \"sacrifice\" in mind, we note that a large number of animals are sacrificed in the Asvamedha rite. Chapters 22-25 of the Vajasaneyi Samhita constitute the mantras to be read at the rite; the Taittiriya Samhita has considerable material on it, scattered in several sections. This rite is not emphasized by all early books. The Aitareya and Kausitaki Brahmanas have nothing on it. The Rgveda 1.162 and 1.163 describe the sacrificial horse. The rite, as described in RV 1.162, appears to involve only two animals, the goat (aja) and the horse (vaji, asva]. But note that SB 7.5.2.21 says vak va' ajah aja is speech. Also, SB 9.2.3.40 says tad yad dadhidrapsa 'upatisthate tadeva pasurupam, the drop of yoghurt is a form of the animal; and SB 9.2.3.46 says asthini vai samidhh) mamsani va 'ahutayah the logs are the bones, and the oblations (of ghee) are the flesh. So the flesh of the horse and the flies on it mentioned in RV 1.162.9 appear to be the ghee and the flies on it. TS 2.3.2.8 says dadhi madhu ghrtamapo dhana bhavantyetadvai pasunam rupam, yoghurt, honey, ghee, water, and grain are certainly the forms of (the five) animals. Dayananda Sarasvati and his followers take RV 1.162 to be a hymn on the heroic sacrificial horse who is being tended to by attendants.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Vedic view acknowledges that all creation is interdependent. It is asserted that ayam atma brahma, the Atman contains the entire universe. Likewise, the body has within it all creatures. Of the principal animals conceived within the body, the horse represents time. The horse sacrifice is then the most mystical and powerful because it touches upon the mystery of time, which carries within it the secret of immortality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sacrifice of the animals is the enactment of the killing of the mortal lower self for a transformation into the immortal higher self. Since the higher self cannot manifest itself without the lower one, one must settle for something less, a ritual rebirth of the individual. In other words, sacrifice deals with the mastery of time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom here, the next step is the cause of time or the Sun. The Rgveda (1.163.2) says that the horse is symbolic of the Sun. In VS 11.12 it is said of the horse, \"In heaven is your highest birth, in the air your navel, on earth your home.\" Here the horse is symbolized by the sacrificial fire. SB 13.3.3.3 says that Asvamedha is the Sun, while SB 11.2.5.4 says that it is to be done year after year. Asva also means the horse, so it is the horse sacrifice for the course in the skies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapter\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSacrifice, sacred Theatre\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eAnimal sacrifice\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eAltars and Astronomy\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Asvamedha Rite\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDomestic and Wild Beasts\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Authority of the King\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNote\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Subhash Kak","offers":[{"title":"Hard Bound","offer_id":41354577248394,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/7894_2048x2048_b6e68d20-1224-4d4e-a384-52ade538b0cd.jpg?v=1658129298"},{"product_id":"at-play-with-krishna-pilgrimage-dramas-from-brindavan","title":"At Play with Krishna","description":"\u003cp style=\"text-align: left;\"\u003eEvery year thousands of pilgrims travel to Brindavan, the village where Krishna is said to have lived as a child, There, in one of north India's great spiritual centres, they witness a series of religious dramas called 'Ras Lilas', whose central roles are performed by children. By translating four plays that collectively span this cycle, John Hawley provides a lively perspective on the mythology of Krishna as Hindus experience it today. His book contains an opening chapter describing the setting in which the plays are enacted and relating them to the religious and emotional world of viewers and performers, a substantial introduction to each of the four plays, and forty-eight evocative photographs.\u003c\/p\u003e\n\u003cdiv style=\"text-align: left;\" class=\"product-single__description rte\"\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"The translations are very well done. The poetic compositions in Braja Bhasha that occur in the plays are rendered in lucid language. The book will go a long way to help readers understand the poetry and mysticism of the Ras plays.\" - M.L. Varadpande, N\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJOHN STRATTON HAWLEY is a Professor of Asian Languages and Literature at the University of Washington. He is the author of Sur Das: Poet, Singer, Saint and Krishna, The Butter Theif.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMore Than One Book has been written to tell the story of Krishna, but in this one, he will speak for himself, as he does year in and year out to audiences all over India. Only a small proportion of India’s vast population has ever been literature and even those who could read have never been satisfied that a tradition can be learned from the age of a book. Commentaries must enrich a text; and more than that, one needs a living relationship with a teacher to bring the tradition to life in oneself. Westerns, by and large, are more comfortable with the notion that religious truth comes from books, but in India religion is not an extraction from the past. The gods surround you. Through their images – now cinematic as well as static – they are visible, and through various media, they speak.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the case of Krishna, this is especially so. The life he adopted was neither the stuff of distant legends nor a tale of inaccessible Himalayan heights. He pitched his tent with common cowherd folk. On the whole, Krishna’s world is perfectly familiar to most Indian today. Exact replicas of the bullock cart he kicked over as a tiny child creak down every country road in India. His speech, too, is that of the common people. They call it Braj Bhasa, the dialect of the Hindi family that is spoken in the Braj region just to the south of Delhi on the river Jumna. This is where Krishna chose to live, and he lives there still today. He infuses himself as a living presence into a dramatic tradition called the Ras Lila, in which native Brahmin boys take on the roles of Krishna and his lovers and friends. Led by singer-directors who as boys played the principal roles themselves, these Ras Lila troupes are at home all over India come to see them, especially in Brindavan, which is today the spiritual centre of Braj and the most important place of pilgrimage for Krishna in all of India. In other seasons the directors take their art to the people, travelling with their troupes to every corner of the subcontinent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have translated four of these Ras Lila here. These four are selected from the mammoth repertoire not only because they are among the most commonly performed but because they present the full span of Krishna’s sojourn in Braj, from his arrival to his departure. They ignore the mature Krishna who teaches the Bhagavad Gita and heroically conducts affairs of the state in his role as king of the western city of Dvaraka. For all the renown the Gita has attained in the last century both in India and in the West, it is Krishna in Braj that people know and love best, Krishna in his youth; these plays present four important moments in the story. One of them, “The Birth of Krishna,” has an additional significance because of its intimate relation to a principal festival in the annual calendar; another, “The Great Circle Dance,” incorporates a version of the dance sequence that daily introduces these plays, and without which they would not have the ritual force they do. By exploring such mater in the introductions to each of the plays I hope to give the reader a sense not only of the narrative line but also of the ambience that makes it possible for those who see these plays to enter into the story themselves. The first chapter, on Brindavan, has that as its entire aim.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne question that outsiders immediately ask – is who wrote these plays. – does not occur to anyone in Braj. These are not individual compositions, but a collective forum in which Krishna makes himself available to those who love him. In most cases, it would be extremely difficult to ascertain the author. This is a dramatic tradition at least five centuries old, and although in every generation new plays are added at the initiative of inspired persons, including the rasdharis themselves, the; singer-directors who literally “bear” or “hold together” the Ras Lila, in most instances the author, if there ever was one, has long been forgotten. Furthermore, the plays are constantly being recomposed as rasdharis introduce new songs into the music that undergirds and embellishes the Lilas, and omits old ones. Each rasdhari possesses his own written list of songs, but the dialogue is entirely an oral tradition, and although the rasdharis remember the lines from pas performances and teach them to their companies, there is also a measure of independence: performers often invent new lines on the spot. Similarly, most plays retain a very traditional plot structure, but others, like “The Great Circle Dance” included here, are more modern attempts to bring tradition to life. All this being the case, it has been essential to translate these drams from actual performance rather than from any written text. I have occasionally summarized a sense or two in the interest of brevity, but the dialogue that appears, save for the omission of a few interjections and rhetorical repetitions, is an unabridged rendering of what I actually heard.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne important element, however, is missing – the music – and its absence sometimes has the effect of leaving exposed what is not very good verse, lines intended more to structure the drama than to be savoured for a poetic rim bare and density of their own. On occasion, in fact, the removal of the melody almost totally robs the poetry of its aesthetic effect, and when that happens it has seemed wise to supplement the literal sense scarcely be possible to convey the charm that the alternation of song and speech continually lends to these dramas. There are other times – when the composition of the medieval poets Sur Das or Raskhan is quoted, for example – when one can expect much more, but on the whole one should remember that this is largely a folk idiom, in which songs are intended to be understood by many at a single hearing rather than pondered by a few connoisseurs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese four plays were formed in the summer months of 1976 by a single company of a single state. The troupe is unusual in that two rasdharis, or svamis as they are popularly called, have joined forces to create it. Their cooperation aptly symbolizes the fact that, while ancient, this tradition is constantly changing. In every generation, it is infused with new blood as handsome and clever boys are recruited from outside the old rasdharis’ immediate families to play Krishna or his beloved Radha when there are no suitable candidates in the family itself. Svami Natthi Lal, who plays the drums, comes from an old line of rasdhari and hails from Kamain, one of the villages in which the Ras Lila tradition is the oldest, whereas Svami Sri Ram, who leads the musicians in singing the narration was the first in his immediate family to enter the Ras Lila tradition. The troupe of Sri Ram and Natthi Lal Is neither the most famous in Braj nor the least, though recently it has gained in reputation as it has come under the patronage of one of the great religions as it has come under the patronage Gosvami.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am grateful to all three of these men for permitting and encouraging me to tape these plays and to Murari Lal Verma for transcribing them. Premanand, the best-known and most prolific composer of Ras Lila in Brindavan today, was kind enough to correct the texts in a number of instances. Michelle Nguyen, Linda Konishi, Barbara Schuster, Georgia Lo Cornett, and Libby Sandusky have provided meticulous typing assistance, and my wife Laura Shapiro has improved the manuscript with a myriad of editorial suggestions. Norvin Hein and Radha dasi have also offered helpful corrections and comments, and to Mark Juergensmeyer I owe, after many hours of patient labour, most of what is poetic in the verse. The traditional stencil drawings come from the hands of Narayan Das and Cain Sukh Das of Mathura. The Foreign Area Program of the Social Science Research Council and the American Council of Learned Societies, Harvard University, and the National Endowment for the Humanities have all provided generous grants for research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProjects in pursuit of intercultural understanding often presuppose a great deal of personal interdependence, and this book is a case in point. It could scarcely have been undertaken without the help of Shrivatsa Goswami, son of Purusottam, who first welcomed me to Brindavan and introduced me to the Ras Lila, and who has aided me in various stages of my study ever since. I have tried to acknowledge my debt to him by including his name on the title page. By answering my questions as I translated, and by reviewing the final product, he has saved me from innumerable errors, and his understanding of the theological perspectives that undergird these dramas has greatly amplified and often corrected my own. I remain responsible for the text, however, and it will be evident to the reader that the commentary, aimed at outsiders, is also the work of an outsider, I can only hope that I have enough of the music of Krishna’s flute to prevent me from grossly distorting a tradition that is precious beyond telling to those who preserve it.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eList of Illustrations\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTransliteration\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapter I\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePilgrimage to Brindavan\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapter II\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Birth of Krishna\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapter III\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Theft of the Flute\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapter IV\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Great Circle Dance\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapter V\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Coming of Akrur\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003c\/div\u003e","brand":"John Stratton Hawley","offers":[{"title":"Paper Back","offer_id":41330830803082,"sku":"","price":645.0,"currency_code":"INR","in_stock":true},{"title":"Hard Bound","offer_id":41330830835850,"sku":"","price":825.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/51pFMYlrXzL.jpg?v=1657183224"},{"product_id":"the-call-of-the-upanishads-1","title":"The Call of the Upanishads","description":"\u003cp style=\"text-align: left;\"\u003eThe seers and sages of Ancient India revealed fundamental principles of the perennial philosophy. The Upanishads contain the essential principles of this perennial-this ageless philosophy. They contain a large number of inspiring and instructive passages and verses. It has not been possible to include all of them in this book. For the purposes of this book, the author has taken those verses and passages that have a bearing on the mystical teaching of the Upanishads. It is a mysticism that is the very core of the Upanishads-and so in understanding its mysticism one comes to the heart of the sublime and magnificent teaching of the Upanishads. In this age, where science and technology may lead us into a world devoid of meaning and significance. Modern man needs today a meaningful philosophy if the achievements of science are not to lead him to greater and greater destruction but to sublime and majestic heights of creative living. It is in the Vision of Life given by the Upanishads that man can find the fundamental philosophy of Creative Living-a philosophy that can serve as a Beacon Light even in the midst of surrounding darkness, a philosophy that can lead him from the unreal to the Real, from darkness to Light, from death to Immortality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eROHIT MEHTA\u003c\/strong\u003e was a founder of the Congress Socialist group in 1934. He travelled widely in almost all parts of the world as a lecturer speaking on Religion, Philosophy, Yoga, Psychology, Education, etc. Mehta was a founder of the congress socialist group in 1934 which later on became the socialist party of India. But while he accepted the economics of the Socialist Party of India. But while he accepted the economics of socialism he was deeply dissatisfied with the philosophy of socialism. This led him to become an active worker in the Theosophical society. He became an International secretary of the society when Dr G.S. Arundale was the president.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003ci\u003eChapters\u003c\/i\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eThe Golden Veil\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Silent Night\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Great Beyond\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eThe Fire of Creation\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eExistence Without Identity\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eThe Nameless Being\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eThe Bliss Eternal\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eThe Descent of the Spirit\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eThe Fullness of the Void\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX.\u003c\/td\u003e\n\u003ctd\u003eThe Flame Without a Flicker\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI.\u003c\/td\u003e\n\u003ctd\u003eThe One - And the Only One\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Rohit Mehta","offers":[{"title":"Default Title","offer_id":41176915902602,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CALLOFTHEUPANISHADS.jpg?v=1660390170"},{"product_id":"battle-bards-and-brahmins-papers-of-the-13th-world-sanskrit-conference-volume-ii","title":"Battle, Bards and Brahmins","description":"\u003cp style=\"text-align: left;\"\u003eThis volume, the second in the Proceedings of the 13th World Sanskrit Conference (Edinburgh, July 2006), reflects the continued increase in interest in the Sanskrit epics seen in recent years, containing no less than 19 articles (a  number than in the corresponding volume from the 12th WSC at Helsinki) by a number of distinguished scholars in the section devoted to the Sanskrit pics. The great majority of the articles focus on the Mahabharata but some also focus on the Ramayana, as well as one on the Harivamua. The variety of approaches adopted by their authors underlines the vitality of this area of research and collectively these articles make a major contribution to our understanding of the history of these massive works, their relationship to each other, and their place in the total field of Sanskrit literature and indeed of Indian literature and culture as a whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe articles are grouped according to the text that they are mainly focussing on (in the order Mahabharata, Harivamsa, Ramayana) and within that in an order which seeks to bring related topics together, beginning with the genealogical issues that underpin all of the narratives in each of the texts and ending with the study of a retelling of one of them, the Ananda Ramayana. The editor has ensured a degree of uniformity of appearance and bibliographic reference but had no wish to rein in the diversity of expression and approach to be found in the feast of articles here assembled.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJohn Brociungton is an emeritus Professor of Sanskrit at the University of Edinburgh, U.K., Secretary General (2000-2012) and now a Vice President of the International Association of Sanskrit Studies, and the author or editor of several books and numerous articles, mainly on the Sanskrit epics and the history of Hinduism. His published books include Righteous Rama: the evolution of an Epic (1985), The Sanskrit Epics (1998) and Epic Threads: John Brockington on the Sanskrit Epics (2000); he is the translator with Mary Brockington of Rama the Steadfast: An Early Form of the Rãmäyana (2006) and a major contributor to Epic and Puranic Bibliography (up to 1985) (1992 and now online).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Thirteenth World Sanskrit Conference was held in Edinburgh, Scotland on the 10th—l4th July 2006. To the delight of the organisers, it was attended by a record number of participants from all parts of the world. At a time when the study of Sanskrit and related Indological subjects is becoming increasingly embattled in certain countries, such regular gatherings assume particular importance in confirming scholarly solidarity as well as disseminating the most recent fruits of research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe conference was divided into fourteen subject sections, each chaired by two scholars: 1. Veda; 2. Epics; 3. Purnas; 4. Agamas and Tantra; 5. Vyakarana; 6. Linguistics; 7. Poetry, Drama and Aesthetics; 8. Scientific Literature; 9. Buddhist Literature; 10. jaina Studies; 11. Philosophy; 12. History, Epigraphy and the Arts; 13. Law and Society; and 14. Culture and Society.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs now customary, arrangements for the publication of the proceedings became the responsibility of the conference organisers. To this end, the various section chairs were requested to edit the proceedings volume of their subject after inviting the submission of papers from participants and then submit a manuscript to the general editors for inspection and final formatting. It should be noted that the chairs of two thematic subpanels of the Philosophy section (‘sastrarambha-Philosophical Introduction’ and ‘New Directions in the Study of Yoga’), of History, Epigraphy and the Arts, and of Law and Society, wished to, make their own arrangements for publication elsewhere. In addition, it was decided that papers in the Culture and Tradition section which had been invited for publication should be placed in appropriate volumes of the proceedings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe general editors would like to thank Petteri Koskikallio and Lumi Sammallahti for taking expert control of the final, matting and technical production of the proceedings. It is anticipated that these Proceedings of the Thirteenth World Sanskrit Conference will reveal the impressive breadth and depth of Indological research at the present time and gain the appreciation of the interested scholarly world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe range and diversity of the Sanskrit epics themselves were reflected in the diversity of the papers delivered in the epics section of the 13th World Sanskrit Conference held at Edinburgh in July 2096, while the number of participants testifies to the strength of epic studies within the discipline of Sanskrit studies as a whole. Papers were presented by 25 scholars in all and 19 of those are included in this volume in revised form, taking account of the active discussion which they prompted during the conference. In addition, the following papers are being published elsewhere: Robert P. Goldman’s ‘Rules of Engagement: War Crimes, Raksasa rights and the Political and Military Strategies of the Great Sanskrit Epics’ (in srutimahati, a felicitation volume for Professor R. K. Sharma, the retiring President of the International Association of Sanskrit Studies), John Smith’s ‘Consistency and character in the Mahabharata’ (in the Bulletin of the School of Oriental and African Studies), Przemyslaw Szczurek’s ‘Juggling with atman: Remarks on the Bhagavadgita 6.5—6’ (in the felicitation volume for Professor M. K Byrski), and Laurie L. Patton’s ‘“How do you conduct yourself?”: dialogical gender in the Mahabharata’, which she had intended to present at the conference but was unable to give for personal reasons (in Gender and Narrative in the Mahabharata, ed. by Simon Brodbeck \u0026amp; Brian Black, 2007).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInevitably, there was an overlap with the section on Puranas and, while Yaroslav Vassilkov’s paper on the boar myth in the epics and Puranas were included in the section of the epic and so appears in this volume, that by André Couture on the grouping of the four Vrsni heroes in the Harivarna was presented in the Purana section (and has since been published in the Journal of Indian Philosophy 34 [2006]: 57 1—585). The majority of the articles in this volume relate primarily to the Mahabharata but there are also five on the Ramayana if Vidyut Aklujkar’s article relating to the Anandaramayarza is included under that head, and a single article on the Hariva,náa, which is still the poor relation of epic studies, despite the efforts at the 3rd Dubrovnik International Conference on the Sanskrit Epics and Puranas to generate greater interest in it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eApproaches to the epics were indeed extremely varied. While this was only to be expected from the broad group of scholars assembled in Edinburgh from all over the world, it has made the task of arranging the papers into a coherent and meaningful order a problematic one. There are of course certain themes which either form the main subject of certain papers or underlie the discussion in others. Textual issues are addressed most directly in the article by Wendy Phillips-Rodriguez on constructing a stemma for Mahabharata manuscripts making use of techniques drawn from the natural sciences and statistics (phylogenetics and cladistics) but they form an element in several others. Two articles, those by Nick Allen and Simon Brodbeck, examine genealogical issues. AIf Hiltebeitel charts the terminology of friendship in relation to the concept of bhakti. Narrative techniques are discussed along rather different lines by James Hegarty in relation to the narrative on tirthas in the Maha. bhãrata and by Mary Brockington in relation to the plot of the Ramayana. What is superficially a traditional word study by Sven Sellmer on hard and related terms is enriched in fact by understandings drawn from modern psychology, while Antonella Cosi looks at the way that similes are used in speeches in two books of the Mahabharata.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhereas these articles look at the texts in terms of their structure and their major themes, others concentrate more on content. Individual characters and episodes form the focus of several articles. Thus we have studies of Bhima’s quest for the saugandhika flowers by Danielle Feller and of Uttanka’s quest for the earrings by Paolo Magnone, Duryodhana’s truths by Angelika Malinar, the story of Visvamitra by Adheesh Sathaye, of Nikumbhila and her grove by Sally Sutherland Goldman and — though they are less individualised — of Krsna’s many wives by Horst Brinkhaus. Jim Fitzgerald examines one of the pairs of udhyayas devoted to Samkhya and Yoga in the Moksadharmaparvan (Mbh 12.289—290). John Brockington surveys again the weapons mentioned in the early Ramayana, while Urmi Shah documents the relationship of the pronouncements on rãjaniti found in certain sargas of the Ramayana with those of the later text, the Nitiprakasika of Vaisampayana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe articles are grouped according to the text that they are mainly focussing on (in the order Mahabharata, Harivamsa, Ramayana) and within that in an order which seeks to bring related topics together, beginning with the genealogical issues that underpin all of the narratives in each of the texts and ending with the study of a retelling of one of them, the Anandaramayana. The editor has ensured a degree of uniformity of appearance and bibliographic reference but had no wish to rein in the diversity of expression and approach to be found in the feast of articles here assembled.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eGeneral Preface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVaisampayana's Mahabharata Patrilline\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBharata Genealogy: The close parental Generation Males\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDuryodhana's Truths: Kingship and Divinity\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBhima's Quest for the golden lotuses\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUttanka's quest\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWhat need has he of the waters of puskara? The narrative construction of tirtha in the Sanskrit Mahabharata\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMapping bhakti through hospitality and friendship in the Sanskrit epics\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMagic cows and cannibal kings: The textual performance of the visvamitra legends in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUnrooted Trees: A way around the Dilemma of recession\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUpamas occurring in speeches: Abusive similes in the sabhaparvan and karnaparvan\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Heart in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe samkhya-yoga manifesto at Mahabharata\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe boar shakes the mud off A specific motif in the varahakatha of the great epic and Puranas\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe 16,108 Wives of Krsna in the Harivamsa\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurprise, surprise authors' stratagems and audiences' Expectations in the Ramayana\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThen in his warlike wrath Rama bent his bow: Weaponry of the early Ramayana\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNilkumbhila grove: Raksasa rites in valmiki's ramayana\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA comparative study of polity in the nitiprakasika and the Ramayana\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe locus of the Anandaramyana\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of epic passages cited\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"John Brockington,","offers":[{"title":"Default Title","offer_id":41278063640714,"sku":"","price":745.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/17871_2048x2048_db2d380e-962e-45ad-ba87-a2530bbca7e7.jpg?v=1660385136"},{"product_id":"a-catalogue-of-vaisnava-literature","title":"A Catalogue of Vaisnava literature","description":"\u003cp style=\"text-align: left;\"\u003eThe tragic loss of precious, ancient or old copies of writings from India's religious heritage continues into the twenty-first century. When we undertook this microfilm project in the early 1980s, our specific task in the field was to film rare books and manuscripts of the Ramanuja, Madhva, Nimbarka, Vallabha, and Gaudiya traditions, as well as texts of other Sampradays and individual authors. Our purpose was to try to preserve at least a representative group of such writings, otherwise bound to destruction through lack of proper conservation. A small team o photographers and researchers spent a total of eighteen months in India, locating, identifying and photographing numerous hand-printed, paper and palm-leaf manuscripts as well as some printed editions from the Vaisnava traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is on the basis of this collection, that we have selectively developed the present Vaisnava Literature Catalogue: Microfilms in the Adyar Library, the Bodleian Library and the American University Library.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCharles S.J. White (Ph.D. University of Chicago) is a professor emeritus of philosophy and religion at the American University in Washington, D.C., USA. He was visiting professor and fellow at the Oxford Center for Hindu Studies at Oxford University, U.K. He is the author of The Caurasi Pad of Sri Hit Harivamsa, Ramakrishna's Americans, and co-author of The Religious Quest and Joseph Campbell: Transformations of Myth through Time.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Materials presented here form a part of the original Vaisnava Literature Conservation Project, funded by a grant from the Smithsonian Institution and the Institute for Vaisnava Studies. Dr. Graham M. Schweig, Ph.D., Director, Indic Studies Program; Associate Professor of Religious Studies; Senior Editor, Journal of Vaishnava Studies, Department of Philosophy and Religious Studies, Christopher Newport University, Virginia, while still a graduate student, together with colleagues, originated the proposal to the Smithsonian Institution that began this endeavour. Mr. Gregory Jay (Gaurakeshava) was the Operations Manager in India. Francine Berkowitz directed the South Asia grants of the Smithsonian Institution. The total extent of the present Catalogue includes 1679 entries. The organization of the files and the preparation of the first entries in the Catalogue received support from the American Institute of Indian Studies and the Institute for Vaisnava Studies. We wish to express special thanks to the Director General of the American Institute of Indian Studies, Dr. Pradeep Mehendiratta, for supplementary financing. Our deep appreciation goes to Mrs. Radha Burnier, International President of the Theosophical Society, and to Mrs. Parvati Gopalaratnam, the Librarian of the Adyar Library, for allowing us to deposit a complete set of the microfilms in the Adyar Library and to carry out the organization of the files (numbering twenty-five volumes, and the immediate source of the Catalogue), the printing from the microfilm reader printer and preliminary work connected with the preparation of the Catalogue. Thanks are also due to the Honorary Director of the Adyar Library, Dr. K.K. Raja for his support of this work. Dr. William Deadweiler and Mr. Robert Cohen made special contributions to creating the Catalogue project. Mr. R. Laxman and Ms. K. Jayasree, and other members of the Adyar Library staff, were of great assistance in the preparation of the Catalogue files. We thank Dr. V.K. Chari for his help in the Telugu consultation. Mr. S. Venkatesh, in charge of the computer section of the Adyar Library, and Mr. Christopher Raj gave indispensable aid in the printing of the Catalogue draughts. Our deepest thanks go to Srimati Savitridasi, who created the diacritical marks for the typing of the Catalogue and also provided the alphabetized index. Thanks to Gopiparanadhana Dasa for his assistance in formatting the diacritical text. We appreciate, too, the cooperation of The American University Librarian Ms. Patricia A. Wand and The Archivist Mr. George D. Arnold, assisted by Mr. Ignacio Moreno and Mr. Christopher Lewis of Media Services. Thanks go also to Dr. Gllian Evison and Ms. Lesley Forbes, of the Bodleian Library of Oxford University for their assistance in making the microfilms available in the United Kingdom. I also express my thanks to Mr. Shaunaka Rishi Das of the Oxford Center for Vaisnava and Hindu Studies for his cooperation and to Dr. Allen W. Thrasher, Senior Reference Librarian of the Southern Asian Section of the Library of Congress, who kindly agreed to review the Catalogue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work rendered by Dr. S. Jayasree in annotating and Mr. S.A. Lokesh in transcribing data on the microfilms in this Catalogue was of utmost importance. The microfilm titles, listed in the Catalogue are available for consultation in the Libraries as mentioned in the front of the book.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003ePage\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1-16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA Catalogue of Vaisnava Literature\u003c\/td\u003e\n\u003ctd\u003e17-109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAlphabetical Index\u003c\/td\u003e\n\u003ctd\u003e111-202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLetter of Allen W. Thrasher, PhD.\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Charles S. J. White","offers":[{"title":"Default Title","offer_id":41278100439178,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9338_2048x2048_605fc4d8-c06f-478a-a009-b2402b7c91c9.webp?v=1658139097"},{"product_id":"classical-hindu-mythology-a-reader-in-the-sanskrit-puranas","title":"Classical Hindu Mythology","description":"\u003cp style=\"text-align: left;\"\u003e 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.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eCornelia Dimmitt is an Assistant Professor of Theology at Georgetown University and a Core Faculty Member of the Washington, D.C., Consortium Program in History of Religions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eJ.A.B. Van Buttenen Distinguished Service Professor of Sanskrit at the University of Chicago. He is currently translating the full Mahabharata, projected to run eight volumes.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOf all genres of Sanskrit texts, the Puranas are the most extensive; their combined size is enormous. The amount of academic study they receive is yet not commensurate with this size. Fortunately, recent years have seen increasing academic concern with this textual corpus, and we may be confident that a better understanding of its origin and development will become available in years to come. In spite of this, the Reader prepared by Cornelia Dimmit and J.A.B. Van Buitenen already more than 35 years ago has lost none of its value and utility today. It contains, in English translation, a representative sample of passages from various Puranas, dealing with topics repeatedly dealt with in these texts. An Indian reprint of this work is timely and welcome.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreace\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThere has been a clear need since Heinrich Zimmer's Myths and Symbols in Indian Art and Civilization\" for a textbook that would incorporate the classical statements of Hindu mythology, a comprehensive, if not exhaustive, selection of Indian accounts of their own cherished stories. This need has been felt and variously responded to. In recent years R. K. Narayan, in Gods, Demons and Others, t has given an excellent version of his own beloved lore. James Kirk, also with a southern Indian emphasis, has retold some very fine tales in his Stories of the Hindus. In her Hindu Myths, Wendy O'Flaherty has dug more ambitiously into Veda, Epic and Purana with a historical perspective on the vagaries of Hindu mythography In addition, cultural anthropologists have shown more and more interest in the ways little communities relate to a larger network of cultures and even civilizations (\"Great Traditions\"), but their large knowledge about small societies has often found pause before their unfamiliarity with the larger traditions. The historians of Indian art, on the other hand, have built up an architecture of Hindu mythology so magisterial that it has become almost a closed world to the non-specialist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe authors felt it might be useful to present those who are intrigued by the myths of Indian civilization with representative classical texts. We did not expect to find a single origin for Hindu mythology since sources abound in a variety of media. The Sanskrit Puranas proved particularly useful for our purposes. If their very multitude suggests that there is no single original text for Hindu myths, their common language confirms that there is a single tongue in which their variety was collected. They are not original texts: with every evocative, they make clear that they are told by teachers speaking to students who want to listen. And the very substance of this teaching consists of stories about the gods, or mythology as we understand it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf course, the Puranas themselves had their teachers too. The influence of the epics, the Mahabharata and the Ramayana, has been pro- found; and on those teachers, the influence of the Veda is clear, though not always transparent. But we wanted to present the mythology of the Hindu tradition from a period later than the epics, much as it has been received ever since, too often told, perhaps, but miraculously still fresh.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMoreover, the authors saw no need to duplicate materials that are already available in other translations, notably the Mahabharata and the Ramayana. A Purana reader besides being justifiable in itself has the value of presenting texts not readily available to most people. While tradition ascribed to the Mahabharata a lakh of couplets, or one hundred thousand, to the Puranas it assigns a crore, or ten million. There are translations of some of this material, but not of all the eighteen Great Puranas, let alone the Minor Puranas. Thanks to the generosity of the Kashiraj Trust founded by the Maharaja of Varanasi (Banaras) there are good editions of some of the Puranas; the Visnu and Bhagavata, and to a lesser extent the Markandeya are also well edited. But it cannot be said that the Puranas are an open book even for the specialist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sheer mass of the materials imposed limitations on us. We had no intention of reproducing the contents of any single Purana, because each one includes, in addition to mythology a wealth of didactic, legal and moralistic material. In fact, their encyclopedic aspirations cover the breadth of human knowledge for their place and time. In making our selections, we have used the Puranas most popular in the Hindu tradition itself; our chief sources have been the Visnu, Markandeya, Bhagavata, Matsya, Vamana and Karma, and to a lesser extent the Brahmavaivarta, Siva and Garuda. With such an abundance of riches to choose from, the choice on occasion became simply a matter of balance. We could have used the Bhagavata more extensively on Krsna, for example, but since that text has been translated and anthologized often, the Visnu and Brahmavaivarta accounts seemed preferable.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe intend this book as a reader. Hence we have felt our responsibility to its readers quite strongly Even though tempted we have tried not to interpose a private interpretation between the text and its users. The introductions before each section seek mostly to describe and give guidance to the reader, whom, oratorically, we presume to know very little. We hope to be forgiven for stating the obvious.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are some cautions. Some of the Sanskrit text editions used are quite good; some are very poor. While we have attempted to render our texts accurately, there were times when the texts failed us, and an emendation was necessary. The specialist will readily discern the course we have chosen. At the beginning of certain selections, we have sometimes extended the sense of the text in the translation, to facilitate transitions between fragments. And although pleading the exigencies of space is poor justice, at times we have shortened stories because the alternative was to select a shorter but poorer version; the couplets omitted are indicated in the Notes on Sources. Contrariwise, we have not stinted on the variety of names attributed to a single deity, for homogenization here would have impoverished the rich fabric of identities in which each one is clothed. A Glossary of names will, we hope, assist the reader.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePractically all the Puranas are composed in a meter called sloka which consists of thirty-two syllables, half of which are free. It is a very easy meter that is best translated into English prose. In the case of a number of cultural terms the English translations can only be approximations. Where even approximations would not do we have kept the Sanskrit word and have explained it either in a footnote or in the Glossary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile both authors stand behind the whole book, the reader needs to know the division of labour between them. The initiative for the book was taken by Cornelia Dimmitt, who located and selected the texts, and who is largely responsible for the content of the introductions. The translation itself has been wholly collaborative.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAn ordered universe is established in the cosmogonic and cosmological myths of the Puranas. Symmetrical in space and time, it supports the social order and values of early Indian society. It is a grand and complex vision, assembled in the course of a long oral tradition, and it synthesizes an entire collection of stories about the origin of the world. As presented in the Puranas, this vision is the foundation of what has become, in the years since their compilation, the Hindu view of the origins and nature of the world in space and time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is no single creation myth to be found in the Puranas, but rather a blend of several alternative views of the origins of the cosmos. From the interweaving of various themes, there has been fashioned a complex and almost wholly integrated vision of the primal emergence of phenomenal forms from formless potential. The blending together of different creation myths has been ingeniously and creatively if not always consistently, accomplished. And the at- tempt to reconcile apparently different views of the creative process reveals a distinguishing feature of Puranic style as a whole, perhaps of Hindu thought as a whole: a preference for the synthesis of disparate views into a larger whole rather than the rejection of apparently dissident elements in favour of a single view considered to be exclusively true.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat are the major themes so interwoven in Puranic accounts of world creation? The awakening of Visnu that starts the creative process; a primal egg that contains the universe; the dual principles of Prakrti and Purusa, whose interaction brings about the emergence of phenomena; and the pouring forth of forms from the various parts of the body of an anthropomorphically conceived deity, either Brahma, Purusa or Visnu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePerhaps the most prominent creation motif centres on the god Visnu in the form called Narayana (often interpreted to mean \"lying in the waters\"). In the waters, or cosmic ocean which conceals all phenomena in potential sleeps the god resting on a serpent named Ananta, \"endless,\" or Sesa, \"remainder,\" in the positive sense of survivor. The deity is understood to be represented in all three elements of the myth: waters, snake and sleeping god. It is his substance and power that lies at the source of all creation. How then does creative activity proceed from this somnolent scene? The active agent in creation is identified as the god Brahma, who himself derives from Visnu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn a process reminiscent in a peculiar way of human birth, perhaps a masculine image of bodily reproduction, a lotus grows out of the sleeping Visnu's navel, a lotus that holds within it the god Brahma from whose body subsequently pours forth all the elements of creation as emanations from his own substance. Creation is presented in this myth as the successive appearance of phenomenal forms from within the body of a god, first Visnu, then Brahma, in whom they have lain previously in potentiality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA second significant motif is that of a golden egg sometimes depicted as self-existent, sometimes the product of Prakrti and Purusa, and sometimes itself the abode of Brahma, the active creator god. This egg rests on the waters of the universal ocean \"swollen with beings\" (Mark. 42.64), all phenomena contained within it, awaiting birth. An analogy with birth from the egg is drawn in various descriptive passages. In \"The Cosmic Egg\" it is the human (or animal) fetal sac that is identified with the mountains, the amniotic fluid with the oceans and rivers of the earth. From this self-arisen egg, the world is produced. And the active agency of its production is identified as the god Brahma, who effects creation by breaking open the egg in the beginning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA third creation theme involves the cooperation of two eternal elements, Prakrti and Purusa. While these terms take on a philosophical significance elsewhere in Indian tradition, in numerous Puranic passages their creative function is more mythologically pictured. It is hard to avoid the impression (in \"Prakrti and Purusa,\" for example) that the two together produce the egg whose contents are the universe and that they do so in a process like the corning together of sperm (Purusa) and egg (Prakrti) in the conception of human or animal life. In this passage the egg so produced is not broken open to reveal emergent life; instead, it appears that the physical universe of seven concentric spheres of material is located within the unbroken egg, whose invisible motivation is Purusa and whose material substance is Prakrti, both eternal. The whole creation as man knows it, with \"gods, demons, men, islands and so forth, oceans and the entire aggregate of celestial lights\" (Mark. 42.67), i.e. man's perceptual world, continues to exist within this surrounding egg.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA complex synthesis of the notions of Brahma as an active creative agent along with Prakrti and Purusa as cooperative creators is found in \"The Origin and Nature of Time.\" And here we also find another recurrent theme or major premise of these creation myths: that creation is always recreation, that the cosmos which emerges into existence periodically dissolves into potentiality, and then reemerges into actuality in a cycle that has no beginning and will have no end. The process of the pouring forth of forms eventually reverses itself, and all phenomena are reabsorbed into potentiality: the dissolution of all forms is the inevitable consequence of their manifestation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEach of these creation themes, then, finds resolution in a corresponding mode of dissolution. Two major modes of dissolution are implied. As Visnu, via Brahma, ceases his inactivity and arises to create, or more literally, to pour forth forms, so Visnu as Rudra or Siva in an excess of activity brings about the furious destruction of all forms and their dissolution back again into the cosmic sea.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn different terms, Prakrti and PUfU1?a, who in cooperation produce the world, also permit the quiescence and reabsorption of all forms. \"When this whole world goes to dissolution in Prakrti, then it is said by the learned to be reabsorbed into its original nature\" (Mark. 43.3). Just as Brahma is the creative agent for Visnu, so the three gunas, or qualities, like the interwoven strands of a cord, are the agents by which the material world of forms and activity comes forth from the primal interactions of Prakrti and Purusa. In \"The Origin and Nature of Time\" these two themes are combined with each other. Prakrti is agitated, aroused to creative activity through Purusa; then rajas, the quality of passion, in the form of the god Brahma creates the world; sattva, the quality of tranquillity, in the form of the god Visnu supports and protects creation; and tamas, or darkness, in the form of the god Siva (Rudra or Hara) destroys the world. And these three strands of the created web of the world hold within themselves the inevitability of their own dissolution. When they separate once again into their constituent threads, the world no longer hangs together. Note that in both the myth involving Visnu and that which involves Prakrti and Purusa, creation and the created world is pictured in terms of activity; dissolution and the reabsorption of forms are depicted in terms of sleep or complete inactivity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother motif that forms a contributing part of all of the foregoing themes is the literal emergence from, or identification of the forms of the material world with, the body of a god. Both Brahms and Purusa, in different passages, perform this function of substantial cause. In both cases, the human body is the model for creative emanation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn \"The Origin of the World from Brahma,\" Brahma's breath, head, heart and so forth give rise to the famous seven seers variously identified with the promulgators of the Veda and with the stars of the Little Dipper; demons arise from his buttocks, gods from his face, sheep come from his breast, goats from his mouth, cows from his stomach, horses from his feet and so on; from his four mouths arise the meters, hymns and prayers of the Vedic sacrifices. In \"Purusa, the Cosmic Person\" the four castes derive from Purusa's body; the seven levels of heaven are located in his upper body; and the seven netherworlds in his lower parts. In both cases, it appears that, in a manner similar to that of the cosmic egg, the body of the god continually supports these elements of the universe. This is an ongoing creative activity, not one affected and completed in a past primal scene. Evidently continuing the view of the Rg Vedic hymn X.90, where the cosmos in all its parts is arranged in the body of a deity, this vision remains a powerful image throughout Puranic times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat specific phenomena emerge from these various creations? Three categories of things are described at length: the shape of physical space including heavenly, underworldly and earthly geography, the divisions of time, and the conditions of social and ritual life.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eTime\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn extraordinary vision of the passage of time, from the smallest wink of an eye to the vast length of the lifetime of the creator god Brahma-12,000 thousands of divine years, each of which equals 360 human years, for a total of 4,320,000,000 human years-is depicted in the Puranas. Cosmic existence is equated not only with the body of the god spatially but temporally as well. The universe endures as long as the god lives, then dies as he dies; a periodic dissolution of all forms coincides with the ending of Brahma's life. \"Brahma, the golden embryo, the origin of the gods, without beginning so to speak, resting in the calyx of the world lotus, was born in the beginning. His life span is one hundred years ...\" (Mark. 43.22). The reckoning of this life-span, however, is exceedingly complex; it amounts to a series of superimposed calendars including daily, weekly, yearly and cosmically patterned calculations. This complicated scheme comprises the temporal conditions under which all created beings (gods, demons, humankind and others) live. And within this scheme can be discerned at least three distinct organizing principles. Just as various discrete creation motifs have been superimposed on the mythical vision of original creation, so have several temporal systems been more or less effectively harmonized with each other.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"25%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"65%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Puranas: An Introduction\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003e1 Origin\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin of Brahma from the Lotus in Visnu's Novel\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrakrti and Purusa\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Cosmic Egg\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin of the World from Brahma\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Four Heads of Brahma\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePurusa, the Cosmic Person\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin and Nature of Time\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Four Age\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Kali Age\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Dissolution of the World in Visnu\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Dissolution into Prakrti and Purusa\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Shape of Space\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Seven Heavens\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Seven Netherworlds\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Hells\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Regions of Earth\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Seers and the Manus\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Manvantaras\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003e2 Visnu\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Four Forms of Visnu\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Twelve Avatiiras of Visnu\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Twenty-Two Avatiiras of Visnu\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Avatiiras of Visnu and the Story of\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAnasuya 69 Matsya, the Fish\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKurma, the Tortoise\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVaraha, the Boar\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNarasimha, the Man-Lion\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAditi and the Birth of Vamana, the Dwarf\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVamana, the Dwarf, and Bali\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eParasurama, Rarna with the Axe\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRama in the Ramayana\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKrsna in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVaikuntha, Visnu's Celestial City\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSudarsana, Visnu's Discus\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBali and Sudarsana, the Discus\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Churning of the Ocean\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVisnu and Sri:\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003e3 Krsna\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChildhood\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Conception of Krsna\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Birth of Krsna\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePutana, the Child-Killer\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Naughty Children Rama and Krsna: the Move to Vrndavana\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKaliya, the Snake\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMount Govardhana\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eConversation with the Cowherds\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eYouth\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKrsna and Radha\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Theft of the Clothes\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Rasalila Dance\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRadha and the Dance\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Departure of Krsna\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Plotting of Kamsa\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Invitation to Rarna and Krsna\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Hunchbacked Girl\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Death of Kamsa\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAdulthood\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Building of Dvaraka\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Longing of the Cowherd Women for Krsna\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Abduction of Rukmini\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePradyurnna and the Fish\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe End of the Yadavas\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003e4 Siva\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin of Rudra, the Howler\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Birth of Parvati\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Test of Parvati's Tapas\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Betrothal of Siva and\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Wedding of Siva and Parvati\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDaksa's Insult\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Destruction of Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCanesa\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKarttikeya\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSukra 188\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Burning of Tripura\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSunartaka the Dancer\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Tandava Dance of Siva\u003c\/td\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Dance of Siva in the Sky\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Sages of the Pine Forest\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBrahma, Visnu, and the Linga of Siva\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Skull-Bearer\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKamadeva, the God of Love\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Illusions of Siva\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Weapons of Siva\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin of Women\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHari-Hara\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003e5 The Goddess\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Blazing Tower of Splendor\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSiva and Sakti; the Great Goddess\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Demons Madhu and Kaitabha\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Goddess from the Gods\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Death of Mahisa, the Buffalo Demon\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Birth of Kali and the Final Battle 238\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBhadrakali and the Thieves\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSarasvati and King Navaratha\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cstrong\u003e6 Seers, Kings and Supernaturals\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSeers\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMarkandeya and the Cosmic Ocean\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNarada\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKandu\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSuk;a and Kaca\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAgastya and Vasistha\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVasistha and Visvamitra\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrthu and the Milking of the Earth\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIla and Sudyumna\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePururavas and Urvasi\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHariscandra and His Son\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHariscandra and Visvam\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePariksit\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eYayati\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVidiiratha\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSaubhari\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSakuntala\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVedic Gods and Demons\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Mandehas at Twilight\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Battle between the Gods and Demons\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndra and Vrtra\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDadhici's Bones\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiti and the Maruts\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Seers' Wives\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSoma\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrahlada and Hiranyakasipu\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndra and the Ants\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRivers and Sacred Fords\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Descent of the Ganges River\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Hermitage of Atri\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe River Sarasvati and Kuruksetra\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe River Yamuna\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Virtue of Varanasi\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVaranasi and the Yaksa\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Pilgrimage of Siva to Varanasi\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCaya\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrayaga\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSupernatural\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Fathers\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Mothers\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGaruda\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDenizens of the Netherworlds\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes on Sources\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography of Sanskrit Puranas\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Cornelia Dimmitt, J. A. B. Van Buttenen","offers":[{"title":"Default Title","offer_id":41278109810826,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALHINDUMYTHOLOGY.jpg?v=1661237176"},{"product_id":"the-cosmology-of-the-bhagavata-purana-mysteries-of-the-sacred-universe","title":"The Cosmology of the Bhagavata Purana","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eFrom the flat earth to the sun's chariot traditional spiritual texts seem wedded to outmoded cosmologies that show, at best, the scientific limitations of their authors. The Bhagavata Purana, one of the classical scriptures of Hinduism, seems, at first glance, to be no exception. However, a closer examination of this text reveals unexpected depths of knowledge in ancient cosmology. This shows that the cosmology of the Bhagavata Purana is a sophisticated system, with multiple levels of meaning that encode at least four different astronomical, geographical, and spiritual world models. By viewing the text in the light of modern astronomy, Richard Thompson shows how ancient scientists expressed exact knowledge in apparently mythological terms. Comparison with the ancient traditions of Egypt and the Near East shows early cultural connections between India and these regions including a surprisingly advanced science. However, quantitative science is only part of the picture. This work also offers a clear understanding of how the spiritual dimension was integrated into ancient Indian cosmology.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eContents\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eIntroduction to Bhagavata Cosmology, 1. Introduction to Texts, 2. The Islands and Oceans of Bhu-mandala, 3. The Solar System in Projection, 4. The Solar System in three Dimensions, 5. The Earth and Local Geography, 6. The Realm of the Demigods, 7. The Greater Universe, 8. Notes on Time and Chronology, 9. General Observations, Appendices, Bibliography, List of Tables, Glossary, Index.\u003cstrong\u003e  \u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\"This is a very original book, and it represents an important advance in the understanding of the cosmology described in the famed Bhagavata Purana of India. Thompson looks at this cosmology from several points of view and he presents a compelling case showing that this cosmology is intended to have multiple meanings, the span, the terrestrial, the astronomical, and the spiritual planes.\" - Prof. Subash Kak, Louisiana State University\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Thompson takes us back in time when man regarded himself as an integral part of the cosmos and shows us how, in a strange way, such a system as the Bhagavatam cosmology bears an uncanny harmony with modern astronomy. More important and interesting is the way Thompson shows how the Bhagavatam literature presents visual astronomy in geographical and mythological settings which, in this respect, are very cosmologies of other ancient cultures of the world...Gripping, scholarly and ground-breaking, this deserves to be widely read and discussed.\" - Robert G. Bauval, author of The Orion Mystery and co-author of The Message of the Sphinx.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\"Dr Thompson has a talent that may well be unique in our times: the ability to take complex, esoteric ideas that require high-level mathematics, specialized technical expertise, and a familiarity with scholarship that spans the history of civilized humanity, and present them to lay reader in a narrative style that is as user-friendly as a novel, but packed with sound reasoning, solid scholarship, and impressive empirical research\" - Prof. William W. Wall Santa Fe Community College, Florida\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\"Mr Thompson's premise is that the system of the Bhagavatam includes some modern understandings of the science of astronomy, not just mythology... If the reader can judge what is not science, putting aside the non-science aspects of the cosmology, it seems clear that there are indeed a number of references to known scientific aspects of the sky in the Bhagavatam.\" - Jeanne E. Bishop, Planetarium Director, Westlake, Ohio\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\"A revolution in our understanding of the cosmology of the Puranas is the making here. This book offers a way of reading ancient Indian texts that is profoundly interesting, that overturns a long history of scholarly undervaluation of the supposedly 'only mythological' contents of Puranic literature.\" - Prof. Gene R. Thursby University of Florida\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eRichard Leslie Thompson\u003c\/b\u003e\u003cspan data-mce-fragment=\"1\"\u003e, also known as \u003c\/span\u003e\u003cb data-mce-fragment=\"1\"\u003eSadaputa Dasa\u003c\/b\u003e\u003cspan data-mce-fragment=\"1\"\u003e (\u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\" title=\"International Alphabet of Sanskrit transliteration\"\u003e\u003ci data-mce-fragment=\"1\" lang=\"sa-Latn\"\u003eSadāpūta Dāsa\u003c\/i\u003e\u003c\/span\u003e\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e; February 4, 1947 – September 18, 2008), was an American mathematician,\u003cspan style=\"font-size: 11.6667px;\"\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eauthor and Gaudiya Vaishnava \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003ereligious figure. Historian Meera Nanda \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003edescribed him as a driving intellectual force of 'Vedic creationism' \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eas co-author (with Michael Cremo\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e) of Forbidden Archeology: The Hidden History of the Human Race (1993)\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e, a work that has attracted significant criticism from the scientific community.\u003cspan style=\"font-size: 11.6667px;\"\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eThompson also published several books and articles on the relationship between religion and science, Hindu Cosmology and astronomy\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e. He was a member of the International Society for Krishna Consciousness \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e(popularly known as the \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eHare Krishna movement\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e or \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eISKCON\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e) and a founding member of the Bhaktivedanta Institute, the branch of ISKCON dedicated to examining the relationship of modern scientific theories to the Vaishnava \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eworldview.\u003cspan style=\"font-size: 11.6667px;\"\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eIn the 'science and religion \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003ecommunity, he was known for his articulation of ISKCON's view of science.\u003cspan style=\"font-size: 11.6667px;\"\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eDanish historian of religion Mikael Rothstein \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003edescribed Thompson as \"the single dominating writer on science\" in ISKCON whom ISKCON has chosen to \"cover the field of science more or less on his own\".\u003cspan style=\"font-size: 11.6667px;\"\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eC. Mackenzie Brown, professor of religion at Trinity University, San Antonio, Texas\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e, described him as \"the leading figure\" in ISKCON's critique of modern science.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to Bhagavata Cosmology\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe way people view the universe has a profound impact on their understanding of themselves. Today we see the Earth as a small, fragile globe, orbiting at just the right distance from the sun for life to flourish. It appears to be the only planet with life in the solar system, and the planets themselves are mere specks in the vacuum of space. Human life seems reduced to insignificance when set against the vast nearly empty spaces of modern astronomy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut before the modern era, the universe often appeared much more comfortable and accommodating. Thus medieval European cosmology placed the earth in the centre of a small, spherical universe surrounded by the “coelum empireum,” the abode of God and the Elect. Within the sphere, the sun, the moon, and the planets out to Saturn followed regulated orbits against the backdrop of the Zodiacal constellations. The earth in the centre was at one end of a hierarchy of being, connecting human beings with the heavenly realm.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this study, we will explore a similar earth-centred conception of the cosmos from India. This cosmological system is presented in the Bhagavata Purana, or Srimad Bhagavatam, one of India’s important religious scriptures. For centuries it has provided a meaningful framework connecting the world of observable phenomena with the transcendental world of ultimate reality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Bhagavatam describes innumerable universes. Each one is contained in a spherical shell surrounded by layers of elemental matter that mark the boundary between the transcendental and mundane realms. The shell contains an earth disk-called Bhu-mandala or “earth mandala”-that divides it into an upper, heavenly region and a subterranean domain filled with amniotic waters. The shell and its contents are characterized as the Brahmanda or Brahma egg”.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough the “earth” is here conceived of as a disk, it has little in common with the familiar earth of day-to-day experience. The diameter of Bhu-mandala is given in the Bhagavatam and it is about the size of the orbit of Uranus. Bhu-mandala is divided into a series of geographic features called oceans and islands (dvipas in\u003cspan\u003e Sanskrit\u003c\/span\u003e). But these are geometrically perfect rings of cosmic size, with no resemblance to irregular earthly continents.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the centre Bhu-mandala is the circular “Island” of Jmubudvipa with nine subdivisions called varsas. These include Bharata –varsa, which can be understood in one sense as India and in another as the region inhabited by ordinary human beings. Jambudvipa is centred on the geometrically shaped Mount Sumeru, which represents the world axis and is surmounted by the city of Brahma, the universal creator.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt first glance, the cosmology of the Bhagavatam looks like an imaginative production that has little in common with reality. However, a deeper study shows a remarkable harmony between modern astronomical findings and Bhagavata cosmology. To understand this, it is necessary to realize that Bhagavatam describes reality using its own, uniquely premodern paradigm.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Bhagavatam presents astronomy in geographical and mythological language, and the mode of presentation is different from the familiar modern approach. Modern cosmology aims to construct an abstract model with a one-to-one correspondence between elements of the model and elements of the universe. In contrast, the Bhagavatam uses concrete themes and images in multiple ways to represent different aspects of the universe. From the standpoint of the Bhagavatam, the universe is a multidimensional system including transcendental elements. Since the universe therefore cannot be encompassed by a single mental model, the Bhagavatam freely used model elements in different convenient ways to represent different aspects of the universe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough it may look like a naïve flat-earth model, careful study shows that Bhagavatam uses the earth disk of Bhu-mandala to represent at least four different things. These are:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. The earth's globe, mapped onto a plane by stereographic projection\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. A map of the geocentric orbits of the planets.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. A local map of India, the Himalayan region and nearby territories in south-central Asia.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. A map of the celestial regions inhabited by demigods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great Bengali saint Caitanya Mahaprabhu remarked that “in each and every verse of Srimad Bhagavatam and in each and every syllable, there are various meanings” (Caitanya-caritamrta, Madhyalila 24.318). This appears to be true in particular of the cosmological section of the Bhagavatam and it is interesting to see how some of these meanings can be brought out and clarified with reference to modern astronomy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are bound to be contradictions when one structure is used to represent several different things in a composite map. But these do not cause a problem if we understand the underlying intent. We can draw a parallel with medieval paintings portraying several different parts of a story in one composition. These also contain contradictions (such as several instances of one character in a single painting), but a person who understands the storyline will not be disturbed by them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Bhagavatam does not describe the universe of galaxies and quasars, but it does contain a solid core of material that aggress remarkably well with the modern understanding of the Earth's globe and the solar system. In the work, we shall use modern astronomy as a reference frame to elucidate Bhagavatam cosmology as points stand out sharply in proper perspective when viewed in the light of modern astronomical knowledge. This enables us to shed new light on many topics in the Bhagavatam which have long been poorly understood.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe question naturally arises as to whether modern astronomical themes seen in an old text are really there, or are simply being read into the text by hindsight. Were such themes intended by the original authors, or is their apparent presence in the text due to coincidence or loose interpretation? It is difficult to clearly answer this question in all cases. Some of the correspondences with modern astronomy are consistent with ancient Greek astronomy and they could have been intentionally built into a medieval Sanskrit work. Others go beyond Greek astronomy, and it is hard to account for them historically.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough some of these correspondences may be products of chance. It is possible to show that some of them are statistically significant. These might be the result of conscious scientific endeavour in ancient times. Or they might be seen as intuitive harmonies between nature and the Bhagavatam depending on divine inspiration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis study has been organized as a book and as a CD-ROM. The book and the CD contain essentially the same text, but the book is designed to be read sequentially from beginning to end, while the CD has a hierarchical structure with hypertext links and a search engine. The main body of the CD is illustrated with some 250 colour pictures, 13 interactive picture sequences, and 24 animations including a video summarizing both this book and the CD.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eIntroduction to Bhagavata Cosmology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eIntroduction to Texts\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.1\u003c\/td\u003e\n\u003ctd\u003ePuranas\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.2\u003c\/td\u003e\n\u003ctd\u003eBhagavata Purana\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.3\u003c\/td\u003e\n\u003ctd\u003eVishnu Purana\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.4\u003c\/td\u003e\n\u003ctd\u003eJyotisa Sastras\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.5\u003c\/td\u003e\n\u003ctd\u003eSurya Siddhanta\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Islands and Oceans of Bhu-mandala\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1\u003c\/td\u003e\n\u003ctd\u003eOverview of bhu-mandala\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2\u003c\/td\u003e\n\u003ctd\u003eThe nomenclature of seven Dvipas\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3\u003c\/td\u003e\n\u003ctd\u003eHistorical Development of Bhu-mandala Features\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4\u003c\/td\u003e\n\u003ctd\u003eThe Island of Jambudvipa\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2.4.1 Jambudvipa in the\u003cspan\u003e Mahabharata\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5\u003c\/td\u003e\n\u003ctd\u003eLords of the Directions\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe solar System in Projection\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1\u003c\/td\u003e\n\u003ctd\u003eThe Flat Earth as a Planisphere\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.1.1 Day and night reverse at the Antipode\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.1.2 The Speeds of the Sun\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.1.3 Mapping Canopus\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.1.4 Bhu-mandala and the Astrolabe\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2\u003c\/td\u003e\n\u003ctd\u003eDay, night and the Seasons\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3\u003c\/td\u003e\n\u003ctd\u003eThe Zodiac in India\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4\u003c\/td\u003e\n\u003ctd\u003eThe sun and the moon\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.4.1 Eclipses\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.4.2 The Lunar Orbit in Surya Siddhanta\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5\u003c\/td\u003e\n\u003ctd\u003eThe Lore of Constellations\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Solar System in Three Dimensions\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1\u003c\/td\u003e\n\u003ctd\u003eThe Flat Earth as the Ecliptic Plane\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2\u003c\/td\u003e\n\u003ctd\u003eRelative Motion in the Bhagavatam\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3\u003c\/td\u003e\n\u003ctd\u003eThe planetary orbits in 3-D\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.4\u003c\/td\u003e\n\u003ctd\u003eThe Orbital Map\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4.4.1 Conclusions\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.5\u003c\/td\u003e\n\u003ctd\u003eThe Length of the Yojana\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4.5.1 Measuring with Latitude\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4.5.2 Defining the Yojana\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4.5.3 Familiar Numbers\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4.5.4 Wise Ancients\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.6\u003c\/td\u003e\n\u003ctd\u003eHeliocentrism in the puranas\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.7\u003c\/td\u003e\n\u003ctd\u003eThe Meaning of Planetary Heights\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Earth and Local Geography\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.1\u003c\/td\u003e\n\u003ctd\u003eThe Himalayas and Surrounding lands\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5.1.1 Jambudvipa in Asia\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5.1.2 Rivers and Mountains in Bharata-versa\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.2\u003c\/td\u003e\n\u003ctd\u003eCross-cultural themes in Cosmology\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe realm of the demigods\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.1 Jambudvipa as the Earthly Heaven\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.1.2 The status of Bharata Varsa\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.1.3 size of the Inhabitants of Jambudvipa\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.2\u003c\/td\u003e\n\u003ctd\u003eParallel Worlds and yogic Travel\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.3\u003c\/td\u003e\n\u003ctd\u003eThe Vertical Dimension\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.3.1 Macrocosm and Microcosm\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.3.2 The Descent of the\u003cspan\u003e Ganges\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.4\u003c\/td\u003e\n\u003ctd\u003eGods, Demos and Astronomy\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Greater Universe\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.1\u003c\/td\u003e\n\u003ctd\u003eDistance to the Stars\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7.1.1 Distant Stars in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7.1.2 Expanding the Brahmanda\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.2\u003c\/td\u003e\n\u003ctd\u003eThe Universal Globe and beyond\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eNotes on time and Chronology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.1\u003c\/td\u003e\n\u003ctd\u003ePrecession and the polestar\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.2\u003c\/td\u003e\n\u003ctd\u003ePrecession and the Dating of Texts\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.2.1 Dating by the Sisumara Constellation\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.3\u003c\/td\u003e\n\u003ctd\u003eThe Mysterious Epoch of 3102 B.C\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.3.1 Conjunctions of Jupiter and Saturn\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.3.2 Computing the Deluge\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.3.3 Modern calculations\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.3.4 High Precision Conjunctions\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.3.5 Alternative Explanations\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.4\u003c\/td\u003e\n\u003ctd\u003eThe Yuga System\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.4.1 Age of the Yuga System\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.5\u003c\/td\u003e\n\u003ctd\u003ePlanetary periods and the 360-day year\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eGeneral Observations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.1\u003c\/td\u003e\n\u003ctd\u003eContext-sensitive Models\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.2\u003c\/td\u003e\n\u003ctd\u003eRealistic Astronomy in the Bhagavatam\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.3\u003c\/td\u003e\n\u003ctd\u003eAdvanced Astronomy in Ancient Times\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.4\u003c\/td\u003e\n\u003ctd\u003eThe Role of Vedic Civilization\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.5\u003c\/td\u003e\n\u003ctd\u003eThe Symbolism of the Cosmic Axis\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAppendices\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA1\u003c\/td\u003e\n\u003ctd\u003eThe 28 Nakshatras\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA2\u003c\/td\u003e\n\u003ctd\u003eVamsidhara on Priyavrata’s Chariot\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA3\u003c\/td\u003e\n\u003ctd\u003eArchaic Earth Model\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA4\u003c\/td\u003e\n\u003ctd\u003eBackground on Modeling Solar System\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA5\u003c\/td\u003e\n\u003ctd\u003eGoodness of Fit\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA6\u003c\/td\u003e\n\u003ctd\u003eCriteria for Orbital Alignment\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA7\u003c\/td\u003e\n\u003ctd\u003eCritical Analysis of the Orbital Study\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA8\u003c\/td\u003e\n\u003ctd\u003eAncient Metrology\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA8.1 Tracking the Artaba and the Roman Pound\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA8.2 The Harappan Uncia\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA8.3 Ancient Feet\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA8.4 Metric feet\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA8.5 Latitudes in Ancient Egypt\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA8.6 Conclusions\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA9\u003c\/td\u003e\n\u003ctd\u003eOrigins of Mathematics\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA10\u003c\/td\u003e\n\u003ctd\u003ePlanetary Diameters in the Surya Siddhanta\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA10.1 Angular Diameters of Planets\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA10.2 Planetary Orbits in Surya-Siddhanta\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA10.3 Diameters of the Planets\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA10.4 Alternative Explanations\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA10.5 Conclusion\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA11\u003c\/td\u003e\n\u003ctd\u003eThe Cave Heavens\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA12\u003c\/td\u003e\n\u003ctd\u003eSprit Paths in the Sky\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA12.1 The Path of Light\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA12.2 Celestial Paths in many Cultures\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA13\u003c\/td\u003e\n\u003ctd\u003eArjuna and Ulupi\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA14\u003c\/td\u003e\n\u003ctd\u003eMadhvacarya’s Visit to Vyasadeva\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA15\u003c\/td\u003e\n\u003ctd\u003eThe story of Duhkhi Krsna Dasa\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA16\u003c\/td\u003e\n\u003ctd\u003eHistory of Precession\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA17\u003c\/td\u003e\n\u003ctd\u003eVan der Waerden’s Argument\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA18\u003c\/td\u003e\n\u003ctd\u003eThe Yuga System in America\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA19\u003c\/td\u003e\n\u003ctd\u003eOn the History of Astronomy\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA19.1 Egyptian Astronomy\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA19.2 Babylonian Astronomy\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA19.3 Lost Knowledge?\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA19.4 Dark ages\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA19.5 Parallels in India\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eList of Tables\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Richard L. Thompson","offers":[{"title":"Default Title","offer_id":41278123180170,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/517oCtrE0FL._AC_UL480_FMwebp_QL65.webp?v=1654501233"},{"product_id":"the-cult-of-jagannatha-myths-and-rituals","title":"The Cult of Jagannatha","description":"\u003cp style=\"text-align: left;\"\u003eThe Cult of Jagannatha: Myths and Rituals offers a new approach to Orissan ethnography. In sharp contrast with dominant explanations, centred on tribal influences and the history of aryanisation, this book provides extensive evidence on the importance of religious orthodoxy. The transition from the coastal to the inland regions of Orissa is characterized by sharp demographic and sociological discontinuities. Such regional differences are probably a reflection of aryanisation. Ethnological accounts have most commonly relied on the historical reconstruction of this process. It has been assumed that native communities exercised a decisive influence on the traditions that flourished in the delta plain, especially those related to its vital centres-the city of Puri and the temple of Jagannatha. Myths and rituals show that sacrificial symbolism is at the core of Puri's religious system. Explicitly associated with an inaugural asvamedha (the Vedic horse sacrifice), the building of the great temple is still seen as a transformation of the brick-fire altar. These correlations are further supported by an impressive web of orthodox representations, both Vedic and Hindu. This acknowledgement of orthodoxy takes us back to the so-called singularities of local traditions. How to interpret the iconographic \"specificity\" of Puri's deities? What status should be attributed to the Sudra ritualists of the great temple? The present book provides new answers to these old questions. Puzzling as it may appear, the \"strangeness\" of Orissan ethnography is a particular yet extremely coherent expression of Indian traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eJose Carlos Gomes da Silva\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eis Professor of Anthropology at Lisbon University Institute. His writings reflect two major interests: the ethnography of Orissa, where he developed field research since 1979 (mainly in the districts of Dhenkanal and Puri), and the epistemology and critique of anthropological thought. He has published L’Identite vole: Essais d’Anthropologie Sociale (1989) [Stolen Identity: Essays in Social Anthropology], and O Discurso contra si proprio (2003) [The Discourse Against Itself] along with other books and articles.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe transition from the coastal to the inland regions of Orissa is characterised by sharp demographic and sociological discontinuities (Bailey 1957; 1960). Such regional differences are probably a reflection of aryanisation. Indo-European communities once settled in the fertile plains of the coastland (those of the Mahanadi delta, in particular), forcing the local tribal populations to migrate progressively to poorer and less irrigated areas. Ethnological accounts have most commonly relied on the historical reconstruction of this process. It has been assumed that native communities exercised a decisive influence on the traditions that flourished in the delta plain.- especially those related to its vital centres - the city of Puri and the temple of Jagannatha. \"Puri’ Alexander MacDonald wrote, \"is parred excellence a meeting place between the Aryan and non-Aryan elements of the population\" (1975: (46). In the words of Charles Fabri, \"practically every temple... in Orissa\" bears the mark of \"non-Aryan beliefs\" (1974: 12). This is questionable. The temples built in Orissa between the early 7th and the 14th century are examples of typical Hindu architecture, sharing \"features in common with other northern temple styles such as the group of Khajuraho in Madhya Pradesh and those in Rajasthan\" (Dehejia 1979: 1; see also Donaldson 1985-1987).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome authors have also argued that autochthonous communities had a striking influence on the Jagannatha cult, namely as regards certain ritual performances and the unexpected prominence of Sudra ritualists of \"tribal origin\" (see Eschmann 1978c; Tripathi 1978b). The persistence of native religious iconography has been equally emphasised in the relevant literature. Eschmann, Kulke, Tripathi, and Stietencron, among others, saw in the image of Jagannatha an anthropomorphic transformation of a tribal (Khond) post. In many Orissan villages, the presence of a wooden post in front of a sanctuary seemed to confirm this point of view. According to Madeleine Biardeau, however, the existence of similar objects in South India weakens the plausibility of the tribal explanation in the Orissan context. In her opinion, autochthonous conceptions exerted no significant influence on the emergence of Hindu- ism in the region (Biardeau 1989: 65-66).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe wooden post commonly found in South India plays an important role in strictly Hindu rituals. It has been considered by Biardeau a transformation of the yupa, the sacrificial post of the Vedic period (see also Hiltebeitel 1988, 1991, 1999). The ancient yupa occupied a central place in the stage of sacrificial performances and was closely associated with the brick fire altar, the primaeval model of the Hindu temple. The same symbolic relationships are crucial elements of the traditions related to the Jagannatha cult. Myths and rituals show that sacrificial symbolism is at the core of Puri’s religious system. Explicitly associated with an inaugural asvamedha (the Vedic horse sacrifice), the building of the great temple is still seen as a transformation of the brick fire altar. These correlations are further supported by an impressive web of orthodox representations, both Vedic and Hindu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis acknowledgement of orthodoxy takes us back to the so-called singularities of local traditions. How to interpret the iconographic \"specificity\" of Puri’s deities? What status should be attributed to the Sudra ritualists of the great temple? The present book provides new answers to these old questions. Puzzling as it may appear, the \"strangeness\" of Orissan ethnography is a particular — yet extremely coherent - expression of Indian traditions.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Illustrations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart I: The Beginning Before the Beginning\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter One: Introduction: Between History and Myth\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Three: The Structure of the Myth, The Structure of the Temple\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart II: From Ritual to Myth\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Four. Vedic Ritual and Post-Vedic Myths\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Five. Non-Dual Concepts, Dualistic Interpretations\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Six: The Asvamedha in The Asvamedha\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart III: Reflected Figures\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Seven. The Vamana’s Three Strides and the Role of the Gravastut\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Eight. The Offender Offended\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Nine. The Sacrificer’s Alter Ego\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart IV: From Myth to Ritual\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Ten. The Cosmic Pillar\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Eleven: Sweeping the Ground, Beholding the Sky\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGoda\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Thirteen. Beyond the Whole: an Implicate Order\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Jose Carlos Gomes da Silva","offers":[{"title":"Default Title","offer_id":41278125834378,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CULTOFJAGANNATHA.jpg?v=1660390334"},{"product_id":"encountering-kali-in-the-margins-at-the-center-in-the-west","title":"Encountering Kali","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eEncountering Kali explores one of the most remarkable divinities the world has seen. The Hindu goddess Kali has simultaneously understood as a blood-thirsty warrior a deity of ritual possession a tantric sexual partner and an all-loving compassionate mother. Popular and scholarly interest in her has been on the rise in the West in recent years. Responding to this phenomenon McDermott and Kripal's volume focuses on the complexities involved in interpreting Kali in both her indigenous South Asian settings and her more recent Western incarnation. Through the shifting lenses of scriptural history temple architecture political reflection and the goddess's recent guises on the Internet, the contributors pose questions that illuminate our understanding of Kali while addressing the problems and promises inherent in every act of cross-cultural interpretation.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\" This book of enduring interest has a mine of information for any Kali zealot.\" --------The Astrological Magazine Vol.: 95, No. 1, Jan. 2006 \"The questions and concept raised in this work are quite intelligent..........an attempt to understand India\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eRACHEL FELL McDermott\u003c\/strong\u003e is an Assistant Professor of Asian and Middle Eastern Cultures at Barnard College. She is the author of Mother of My Heart, Daughter of My Dreams: Kali and Uma in the Devotional Poetry of Bengal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eJEFFREY J. KRIPAL\u003c\/strong\u003e is the Lynette S. Autry Associate Professor in the Humanities at Rice University and author of Kali’s Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna (1995, 1998) and Roads of Excess, Palaces of Wisdom: botulism and Reflexivity in the Study of Mysticism (2001).\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Chapter Silhouettes\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMy work incorporates my interaction with a broad range of media, suitable to bringing out energies manifest in ideas that relate to what I call \"meshes of the continuum.\" These meshes are a weaving of my mind, experienced through being touched by truth-a flow of relationships and events stemming from the evolving archaeology of my existence that began in India. I draw and paint to realize fragments and wholes, through a layering process using traditional as well as digital media. \"Layering\" is a metaphor to express whatever I wish to contain in space: the memory of time, deity, culture, power, and compassion, and my existence as a Christian amid myriad religiosities. These elements are brought together spatially in what becomes for me a layered mandala. I use colour as discrete units of energy in an attempt to portray an ineffable, archetypal luminosity. I assign meaning to evolve a new whole, energized by my breath and charged with a vision from a sanctuary of \"knowing.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo arrive at a contemporary visualization of the Corpus Kali, I began looking for a model whose life and art spoke of intense sexual energy. The Lolitaesque renditions of Kali as seen in Indian calendar art and popular posters were simply not reasonable models of inspiration. I see her as a dancer, always moving in relation to a chronology of timelessness. In the dancer and choreographer Martha Graham, I have found an appropriate conceptual model for Kali. Her dances and technique come in part from a deeply sexual source. The image on the cover of the paperback edition of this volume is a homage to the Kali in Graham. Kali luxuriates in a very Graham-like expression of movement that thrusts the glory of her being out at us. It sings its eroticism right down to the particular velvet dark blue that contains her energy in perfect equipoise. Kali's dark, luminous colour and the expression on her face at once make her accessible emotionally and yet distance her from intimate communion. Visualizing the Goddess in this way stills the nervous system; one is becalmed under the fiery yet benevolent stare of the Devi, the luxuriant Goddess, the Mother and exemplar of intense feelings. Continuing to see her in the round, I have also created a series of fourteen drawings that appear as silhouettes throughout the book. These silhouettes help project the depth of Kali's force. She helps one be long, particularly in the nascent dawn of late capitalism. There is much to see and understand.\u003c\/p\u003e","brand":"Rachel Fell Mcdermott, Jeffrey J. Kripal","offers":[{"title":"Paperback","offer_id":41330856329354,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41510971375754,"sku":"","price":650.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ENCOUNTERINGKALI.jpg?v=1660386907"},{"product_id":"essays-on-the-mahabharata","title":"Essays on the Mahabharata","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis book is a classic study of a monumental work, the Mahabharata, perhaps the largest \u003cbr data-mce-fragment=\"1\"\u003eepic in world literature. It is an epic study of the epic on account of the voluminous size it has itself attained, the kaleidoscopic variety of the themes it covers, the great diversity of approaches it canvasses, and the wide array of contributions it includes, and the high standard of scholarship it achieves.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume, like the epic it deals with, passed through several stages before assuming its present form. Originally some of these essays appeared in the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eJournal of South Asian Literature\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003e(XX: 1:1-168). I would like the take this opportunity to thank Professor Carlo Coppola for inviting me to edit the section of that issue devoted to the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata \u003c\/i\u003eand for permitting me to incorporate it into this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNot everyone who wanted to write could do so in time for the issue, and so the idea of a book emerged. In due course, the alchemy of patience (and repeated requests) gradually transformed promises into finished products. Thus, after several years of a merely notional existence, the book is now in your hands. But then some things are worth waiting for -a sentiment I hope the appearance of this volume will confirm.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cem\u003eReadership: Students and specialists of Hinduism, comparative religion, comparative literature, comparative mythology, and classics.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eArvind Sharma is the Birks Professor of Comparative Religion at Mcgill University, Montreal, Canada. He is the author of numerous books including The Philosophy of Religion: A Buddhist Perspective 1995 and Classical Hindu Thought: An Introduction (2000).\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eManuscripts used in the Critical Edition of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata:\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eA Survey and Discussion\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJOHN DUNHAM\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata:\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eStylistic Study, Computer Analysis and Concordance\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDANIEL H. H. INGALLS \u0026amp; DANIEL H. H. INGALLS, JR.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003e\n\u003ci\u003eKarnabhara:\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eThe Trail of Karna\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBARBARA STOLER MILLER\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003e\n\u003ci\u003eUrubhanga:\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eThe Breaking of the Thighs\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEDWIN GEROW\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eEpic Parthenogenesis\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMARY CARROLL SMITH\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eTwo Krsnas, Three Krsnas, Four Krsnas, More Krsnas: Dark Interactions in the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eALF HILTEBEITEL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eThe Original Daksa Saga\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKLAUS KLOSTERMAIER\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII\u003c\/td\u003e\n\u003ctd\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSauptika\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eEpisode in the Structure of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUTH KATZ\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eIndia's Fifth Veda: The\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata's\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ePresentation of Itself\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJAMES L. FITZGERALD\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003e\n\u003ci\u003eSantarasa\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ein the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGARY A. TUBB\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eThe Epic's Two Grandfathers, Bhisma and Vyasa\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBRUCE M. SULLIVAN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eArjuna's Combat with the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKirata: Rasa and\u003cspan\u003e Bhakti\u003c\/span\u003e\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ein Bharavi's\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKiratarjuniya\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eINDIRA V. PETERSON\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003ctd\u003eThe Jaina\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB .N. SUMITRA BAI AND ROBERT J. ZYDEBOS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV\u003c\/td\u003e\n\u003ctd\u003eRitual and Performance in the Pandavalila of Garhwal\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eWILLIAM SAX\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003ctd\u003eRaksasa Bhima: Wolfbelly among Ogeres and Brahmans in the\u003cspan\u003e Sanskrit \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eVenisamhara\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDAVID L. GITOMER\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI\u003c\/td\u003e\n\u003ctd\u003eSavitri: Old and New\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVIDYUT AKLUJKAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe Epic Context of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eBhagvadgita\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMADHAV M. DESHPANDE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVIII\u003c\/td\u003e\n\u003ctd\u003eThe Battle of Kuruksetra in Topological Transposition\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVICTORIA URUBSHUROW and T. R. SINGH\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003ctd\u003e\n\u003ci\u003eArthasastra\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eCategories in the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata:\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003efrom\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eDandaniti to Rajabharma\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBRAJ M. SINHA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX\u003c\/td\u003e\n\u003ctd\u003eSnakes,\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSattras\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCHRISTOPHER MINKOWSKI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI\u003c\/td\u003e\n\u003ctd\u003eKrsna: In Defence of a Devious Divinity\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBIMAL\u003cspan\u003e KRISHNA\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eMATILAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII\u003c\/td\u003e\n\u003ctd\u003eRepetition in the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMahabharata\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. K. RAMANUJAN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIII\u003c\/td\u003e\n\u003ctd\u003eHimalayan Variations on the Epic Theme\u003c\/td\u003e\n\u003ctd\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJOHN LEAVITT\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Arvind Sharma","offers":[{"title":"Default Title","offer_id":41283083305098,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ESSAYONTHEMAHABHARATA.jpg?v=1660387209"},{"product_id":"from-the-river-of-heaven-hindu-and-vedic-knowledge-for-modern-age-david-frawley","title":"From the River of Heaven","description":"\u003cp style=\"text-align: left;\"\u003eFrom The River of Heaven is a broad compendium of wisdom and insight that reaches into all aspects of life and all domains of human culture. It covers such diverse topics as the different systems of Yoga, the scriptures of India, the universal meaning of Hinduism, Philosophies, both Hindu and Buddhist, Yogic Cosmology, the Gods and Goddesses, Sanskrit and Mantra, the Vedic view of society, the science of Karma and Rebirth, the inner meaning of Rituals, Ayurveda (ancient Indian medicine) and Hindu Astrology (Jyotish).\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFrom the River of Heaven may be the most accessible and relevant overview of the spiritual tradition of India and its clearest presentation to the modern mind.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eVedic knowledge is the ancient and universal root, not only of Hinduism but of many of the world's religions and mystical traditions. Hindu and Vedic knowledge present a complete system of the heavenly river of spiritual science, including all the practices of Yoga as part of a rich field of spiritual culture. As such, it represents the flow of Divine grace and cosmic intelligence.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFrom the River of Heaven is an attempt to portray the power and extent of that flow of light.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present book, perhaps the most relevant to the present-day world, gives an overview of the fundamentals of Soul-knowledge...It examines with insight the lines on which this Source (River) of Truth has flooded every branch of India's life-religion, science, art, medicine, yoga, psychology, and social structure. Every page of this well-planned book is informative and stimulating. This is one of the best surveys of the Indian Civilisation deriving its roots from the eternal Dharma perceived and lived by the Aryan race on this sacred land, that is Bharata.-M.P.Pandit, The Astrological Magazine, October 1991\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFrom the River of Heaven focuses on the many different facets of India's Vedic tradition from a refreshing perspective that is at once intellectually appealing and emotionally fulfilling. For Indians living abroad, \u003cbr data-mce-fragment=\"1\"\u003ethis book offers the most concise yet broad-based interpretation of as diverse topics as the universal meaning of Hinduism, the gods and goddesses, yogic cosmology, Sanskrit and Mantra, the Vedic view of society, the science of karma and rebirth, the inner meaning of rituals, Ayurveda and astrology.-Francis Assisi, India West, October 1991\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe work under review is very relevant to the present-day world and gives a brief account of the fundamentals of soul knowledge that influenced the lifestyle of ancient Indian Society. This book is a compendium of Ancient Indian Knowledge for the benefit of modern man.-Orient Institute-Usha Brahmachari, Vol.XLIII, September-December, 1993\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westernersrecognized in India as a Vedacharya or teacher of the ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr\u003cspan data-mce-fragment=\"1\"\u003e 9788120815940, 8120815947\u003c\/span\u003e Frawley has been given many awards for his work in India including the Veda Vyasa award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe following book covers a large area of thought and experience in the oldest and most comprehensive spiritual tradition in the world. As such it is only meant to provide an overview and a glimpse of the many facets of this vast teaching. In many ways, therefore, it must be deficient. All the great teachers and teachings in the tradition could not be mentioned. Should some be left out, it does not mean that they are less important or significant than those included.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNor do we have the space to provide references to follow up on all the ideas given in the different chapters. Many of the source teachings indicated to have a number of translations available, which can be examined. Hence, the implementation of this book is your responsibility as the reader. You should begin to explore the teachings in your own right, seeking them not only outwardly but within your own heart. Should you make this effort the light and the grace to follow them must come to you.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFROM THE RIVER OF HEAVEN is part of a series of books which address many of these different facets of the Hindu and Vedic spiritual tradition. Such additional books can be examined for more detail on these subjects. We also welcome anyone who wishes to contribute to this approach. May the eternal and universal teaching (Sanatana Dharma) arise again!\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":41510662078602,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/48_2048x2048_e5d072d7-741f-4699-8d0f-b5eb84db7c1d.jpg?v=1658128369"},{"product_id":"advaitic-sadhana-the-yoga-of-direct-liberation","title":"Advaitic Sadhana","description":"\u003cp class=\"MsoNormal\" style=\"text-align: left;\"\u003eit inspired trilogy that constitutes a thorough, practical guide on the path to Self-realisation. Book I has particular relevance to spiritual aspirants visiting Sri Ramanasramam, as it was written by the author in the 1940s for the sole purpose of making their visits meaningful. It throws much light on the practice of sadhana, especially meditation and the insights and guidelines presented are as applicable \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003enow as when they were written. Book II contains the well-known Mandukya Upanisad with brief notes. This Upanisad is said to offer the most concise, clearest and practical study of the nature of man, or Atman (Self). Atma Bodha of Book III was composed by Acarya Sankara, the greatest expounder of the Upanisads. In sixty-eight short stanzas, the celebrated author delivers the cream of Vedanta.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis essay was drafted many years ago when the author was residing in \u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-size: 11.0pt; line-height: 107%; font-family: 'Calibri',sans-serif; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: minor-bidi; mso-ansi-language: EN-IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;\"\u003e\u003cspan style=\"color: windowtext; text-decoration: none;\"\u003eSri Ramanasramam at Tiruvannamalai\u003c\/span\u003e\u003c\/span\u003e\u003c\/strong\u003e in the gracious presence of his Master, Sri Ramana Maharshi, where many foreigners used to flock on short visits. He used to watch their comings and goings and the haste with which most of them expected to pluck the plum of Self-realisation, immediate apprehension of the Reality, before even grasping the elementary principles of the Master’s teaching or the Vedantic truth. It is especially for their benefit that this treatise has been written.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term \"Direct Liberation\" used in the subtitle seeks, as in the Bhdgavata Purdna, to distinguish the \"direct\" path of the Jidna Marga (the path of immediate knowledge), whereby Liberation is gained and the essence of bliss tasted by the Paramahamsas in this very life, from the \"indirect\" path, which is said to take several million years spent in a disembodied state by the Hamsas in a number of subtle spheres and results from the practice of pranayama (breathing exercises), ritualistic and devotional worship (updsanda), etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a small trilogy on the science of Self- knowledge, a science which has been from time immemorial taught in this country by the great Vedantic Masters to those who sat at their feet, seeking release from the misery of birth and death and succeeded. Its greatest exponent in our own age, who lived more than half a century in our midst, was the celebrated sage Ramana of Arunachala, who left behind him a compendious literature which benefited thousands of truth seekers all the world over and led a number of them to final and complete Emancipation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe trilogy consists of (1) Advaitic Sadhana or the Yoga of Direct Liberation, which throws much light on the practice of Siddhand, especially meditation, (2) The well-known Mandiikya Upanisad with brief notes and (3) Atma Bodha of Sankara, the greatest expounder of the Upanisads, with simple comments bringing out the meaning of the stanzas, in simple language, comprehensible even to foreign beginners.\u003c\/p\u003e","brand":"S. S. Cohen","offers":[{"title":"Default Title","offer_id":41287930347658,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/81BVGZ8akZL._AC_UY327_FMwebp_QL65.webp?v=1654664836"},{"product_id":"classical-indian-ethical-thought-a-philosophical-study-of-hindu-jaina-and-bauddha-morals","title":"Classical Indian Ethical Thought","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject. Books on the subject are generally written from a historical perspective. On the contrary, the present work is philosophical and critical which takes full cognizance of the recent developments in Western ethical thought and its likely impact on the understanding of traditional Indian ethics. An attempt has been made to understand the subject in the light of certain well-knit conceptual frames developed in the West in the field of ethics. In the course of doing this, certain reconstructions have also been made, but it has always been kept in mind that the reconstructions do not become jejune to the natural spirit of Indian thought.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn on 26th January 1936, the author did his M.A. in 1959 and Ph. D. in 1967. He has a brilliant academic career. He was awarded gold medals at both the Bachelor Honours and Postgraduate levels. He has published eight books and a number of research papers in philosophical journals during his teaching career. He has also lectured at several Indian Universities such as Allahabad, Sagar, Delhi, Guwahati, etc. He retired on 31st January 1996 as a University Professor Head of the Department of Philosophy, and Dean of the Faculty of Humanities, T.M. Bhagalpur University, Bhagalpur. He has been Visiting Fellow at R.D. University, Jabalpur and Visiting Professor at Manipur University, Imphal.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWriting a book on traditional Indian ethics on which books are aplenty is by no means a novel enterprise. Yet, the need for a book on the subject continues to be felt by students, research scholars and teachers at the universities to stimulate their thinking on newer interpretations. Books on the subject are often written from a historical perspective dealing with the ethics of the\u003cspan\u003e Vedas\u003c\/span\u003e, the Upanishads, the Smrtis and the Philosophical systems in more or less, a chronological manner. But that is hardly enough critical or philosophical to meet the need of the academic circle. The present work makes a sincere effort to fulfil that need.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome books on the subject have been very ably written with critical and philosophical insight. It is not therefore fair to complain that all books on the subject are of the same kind. Prof. S. K. Maitra's book Ethics of the Hindu may be cited as an example. The book is philosophical and critical, but it hardly takes any note of the magnificent development that ethical thought has made in the present century, especially in the West. At the time Maitra's book was published these development were perhaps not very well-known in our country. The present work takes full cognisance of the recent development in Western ethical thought and its likely impact on the understanding of traditional Indian ethics. That is the speciality of the present work. Moreover, Maitra's book, as they suggest, is a treatise, especially on Hindu Ethics. Ethical ideas found in Buddhism and Jainism have been occasionally dealt with. On the contrary, the present work takes equal note of the ethical ideas contained in Hindu, Buddha and Jaina traditions, while dealing with the subject the subject in its special framework of presentation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe distinctive development in Western ethics has given rise to certain well-knit conceptual moulds, which, if properly applied to any system of ethics, can help us to understand the subject better. That is what I have tried to do in my present book. In the course of doing this, certain reconstructions were also made because materials suited to these conceptual moulds are not always readily or directly available in the Indian thought. But to the best of my capacity, this reconstruction has been kept within legitimate limits so that they do not become Jejune to the natural spirit of the Indian thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI hope my present work will help scholars, teachers and students to understand the subject in a fresh light. If my hope is realised even partially, I will feel my labour to have been amply regarded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my work, I have got valuable help, in one form or the other; from some of my elders, colleagues and students. I am grateful to them. The first who comes to my mind is Professor Nityanand Mishra, Ex-Head of the Department of Philosophy, at Bhagalpur University. It is he who actually initiated the idea of writing such a book and also encouraged me from time to time in my endeavour. I express my heartfelt gratitude to him. I am also indebted to the late Professor R. K. Tripathi of Banaras Hindu University who enlightened me on my many intricate points. I am grateful to Dr. (Smt.) Pratima Ganguli, one of my best students and now my colleague for many valuable suggestions. To many others who helped me in several ways I am grateful. Last, but not the least, I must thank M\/s Motilal Banarsidass for readily taking up the publication of the work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"75%\"\u003epreface\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter I: Indian Concept of Morality\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1-14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eMorality as Distinguished from Non-morality\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eMorality as Distinguished from Immorality\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter II: Sources of Moral Ideas and Beliefs\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e15-24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eScriptures\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePath Trod by Great People\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Voice of Conscience\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eReason\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter III: Object of Moral Evaluation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e25-30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Problem\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Vedic View\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe View of the Smrtis\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisadic View\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika Views\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe\u003cspan\u003e Mimamsa \u003c\/span\u003eView\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Bauddha and Jaina View\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IV: Characteristics of the Indian Moral System\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e31-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSocial and Individual Ethics\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSpiritualistic Outlook\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eMetaphysical Basis\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAuthority as the primary Source\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMore perceptive than Speculative\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eHumanism\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eMoksa as the Ideal of Life\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter V: Basic Presuppositions of Morality\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eFreedom\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Law of Samara\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eRebirth and Samara\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eImmortality of the soul\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAvidya\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VI: Development of Moral Belies and Ideas in Indian Thought\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e47-72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Vedas\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisads\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Smrtis\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Epics (especially the\u003cspan\u003e Mahabharata \u003c\/span\u003eincluding the Bhagavadgita)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe System:\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya Yoga\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Samkara Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Jainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eThe Carvaka\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eModern Indian Thought\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VII: Teleological and Deontological Theories in Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e73-83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eTeleology and Deontological: General Introduction\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe General Character of the Indian Ethics System\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya and the\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Non-orthodox System (Carvaka, Buddhism and Jainism)\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VIII: The Content of Dharma: Virtues and Duties\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e85-99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Content of Virtue and Duty\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eVirtues and Duties in Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Dharma- sutras and the Dharma- Sastras (Sadharana Dharmas)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika (Sadharana Dharmas)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Yoga\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eVarnasrama Dharmas\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Jainism\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eA General Estimate\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IX: Dharma and Moksa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e101-117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Concept of Moksa:\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas, as the Upanisads and the Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Vedanta (Samkara and Ramanuja)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(h)\u003c\/td\u003e\n\u003ctd\u003eGeneral Remarks\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Role of Dharma in Moksa\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eThe Samkara Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(h)\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(i)\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGeneral Estimate\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter X: Ethical Other Related Concepts\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e119-163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eRta\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDharma\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKarma\u003cbr\u003e\n\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eNiskama Karma\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003ePurusartha\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eFreedom and Responsibility\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eRaga and Dvesa\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eKlesa\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eAicchika and Anaicchika Karmas\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eSreyah and Preyah (The Good and the Pleasant)\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter XI: Justification of Morality in Indian Thought\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e155-163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eQuestion of Justification\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eTwo Senses of Justification\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eJustification in Indian Thought\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelected Bibliography\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Kedar Nath Tiwari","offers":[{"title":"Paperback","offer_id":41511457652874,"sku":"","price":300.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41511457685642,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALINDIANETHICALTHOUGHT.jpg?v=1660386611"},{"product_id":"classical-indian-philosophy-of-mind-a-nyaya-dualist-tradition","title":"Classical Indian Philosophy of Mind","description":"\u003cp style=\"text-align: left;\"\u003eThis book examines psycho-physical dualism as developed by the Nyaya school of Indian philosophy. Dualism is important to many world religions which promote personal immortality and to morality which promotes free will. For the Nyaya, the self is a permanent, immaterial substance to which non-physical internal states like cognition belong. This view is challenged by other Indian schools, especially the Buddhist and Carvaka schools. Chakrabarti brings out the connections between the Indian and the Western debates over the mind-body problem and shows that the Nyaya position is well-developed, well-articulated, and defensible. He shows that Nyaya dualism differs from Cartesian dualism and is not vulnerable to some traditional objections against the latter. A brief discussion of the Samkhya and the Advaita theories of the self and the critique of these views from the Nyaya standpoint are included, as well as a discussion of a classical Nyaya causal argument for the existence of God. The appendix contains an annotated translation of selected portions of Udayana's Masterpiece, Atmatattvaviveka (Discerning the Nature of the Self).\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are many books in English and other European languages in which classical Indian views of the self (atman) are discussed. But in none of them, these views are presented in such a way that a reader who is not familiar with the original sources can see for himself that Indian philosophers have thoroughly and rigorously dealt with a wide range of issues in the philosophy of mind. Our work is the first attempt to fill this gap although in a very limited way. It is not a comprehensive work seeking to cover all major classical Indian philosophies of mind. Rather it is mainly devoted to selected topics pertaining to the Nyaya-Vaisesika (Nyaya for short) philosophy of mind. Besides the Nyaya, we have discussed the Carvaka, Buddhist, Samkhya, Advaita, and Cartesian views and offered criticisms of each of these from the Nyaya point of view. There are also references to some recent physicalist, functionalist and neo-Humean views and brief critiques of them. In the appendix, we have provided an annotated translation of selected passages of Udayana’s masterpiece entitled Atmatattvaviveka, which is devoted to some key issues in the Nyaya philosophy of mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the translations in this work are our own though we are not fully satisfied with them. Partly because of the great expressive power of Sanskrit and partly because we are dealing with great thinkers who have compressed a lot of thought into a very short space, the translation of Sanskrit philosophical works is often an enormously difficult task. A more thorough job would have involved adding alternative translations and more comments. But that would have required much more space than was available.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe should add a word about diacritical marks. We have used diacritical marks for Sanskrit words, titles of Sanskrit texts, and names of Sanskrit philosophical schools. But we have left them out of the names of individuals, for some to whose names they would have been applicable, do not like them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur aim in this work is not that of using classical Indian sources to develop an original theory of mind or self. Nor is it our aim to provide purely historical research in philosophy Accordingly, we are not concerned to compare different interpretations of historical texts or to trace historical developments. Our aim is partly historical. We seek to utilize fully the original source literature in Sanskrit, let the Indian theorists speak for themselves as far as practicable and with the help of our comments and interpretations provide our readers with access to Indian theories of the mind or self with the focus on the Nyaya dualist tradition, Our aim is to present the views of a major Indian school of philosophy in a clear and compelling way that should make it easy for a student of philosophy to understand and appreciate them. Our presentation should help our readers to situate the Indian accounts with respect to the relevant theories of Western philosophers. The Indian views are interesting in themselves and quite pertinent to Western philosophy, including contemporary discussions of mind and cognition. The Nyaya school in particular has worked out distinctive theories with original features, and these can contribute to current discussions. Our aim is to make this clear with the hope that this may motivate a future scholar to make more progress. Our aim is also to show that the Nyaya position is viable and defensible. This does not imply that the Nyaya is always right nor that it is immune to objection. However, this does imply that the Nyaya view is plausible and that it can be argued for. But we do not rule out that there are other viewpoints that are plausible and can be argued for, In fact, Vacaspati Misra, one of the greatest Indian philosophers, has written sympathetically and extensively on several different schools of Indian philosophy. If we get to write book-length works on some other views, we shall try within our limitations, to emulate that to some extent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the course of discussing classical Nyaya dualism, we have drawn attention to two logical principles. The first is that of general acceptability of inductive examples (GAIE). According to it, all examples brought in support or critique of an empirical generalization should be acceptable to both sides in a philosophical or scientific debate. This is formulated by Gotama, the founder of Indian logic, but is not explicitly mentioned by Aristotle, Bacon or Mill, the three main sources of European inductive logic. In certain areas of the study of induction Indian logic has been ahead of European logic. For example, the problem of induction is not discussed explicitly in Europe before Flume, but Indians have been discussing it for many centuries before that, as we have shown in Definition and Induction, (University of Hawaii Press, 1995). So the mere fact that GAIE is not well known in the European tradition should not be a ground for disregarding it. GAIE may be challenged just as even classical formal logical principles like the law of excluded middle may be challenged. However, more often than not something like GAIE is honoured by empirical scientists who require independent verification of observations and experiments (whether confirming or disconfirming) offered in support of general claims that go beyond observation. GAIE is not toothless and can he effectively be used by a dualist to build his case, as we have shown? A physicalist or a functionalist may not like this. But this should be a matter of interest to a physicalist or a functionalist, particularly if the latter happens to be pro-science. A logical principle which seems to work well for empirical sciences but seems to cause problems for a physicalist or a functionalist should make would-be physicalists or functionalists wonder if the principle is objectionable or irrelevant or if physicalism or functionalism is in need of reexamination.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt should not be thought that GAIE can be utilized only by a dualist and not by a physicalist. On the contrary, GAIE is a logical principle and can be utilized by both sides in a philosophical debate. We illustrate this below.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA dualist may offer the following argument: All coloured things are unconscious; all living bodies are coloured; so all living bodies are unconscious. If the conclusion is acceptable, it shows that consciousness does not belong to the body; a dualist may then with the help of other arguments press for the admission of a non-physical self as the conscious being. But whether the conclusion is acceptable depends on whether the general premise that all coloured things are unconscious is acceptable. This premise is supported by examples like bricks and stones acceptable to both the dualist and the physicalist. The physicalist may offer living bodies as counterexamples. But living bodies are the subject of the conclusion and part of the bone of contention. So, given GAIE, living bodies do not qualify as counterexamples. The said premise thus becomes acceptable and GAIE is useful for that.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, a physicalist may offer the following counterargument: All physical states are caused by physical causal conditions; all bodily states are physical states; hence all bodily states are caused by physical causal conditions. This counterargument is designed to forestall the dualist claim that bodily states like redness of the face can be caused by non-physical states like anger. But whether the conclusion is acceptable depends on whether the general premise that all physical states are caused by physical causal conditions is acceptable. This premise is supported by examples like the colour of a mango changed by the temperature which is acceptable to both the dualist and the physicalist. The dualist may offer bodily states like redness of the face or the clenching of fists caused by anger (which in the dualist view is a non-physical state) as counterexamples. But a physicalist may claim that anger is a bodily state and reject all such counterexamples. So, given GAIE, the said premise becomes acceptable and thus GAIE can be useful for a physicalist as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccordingly, a philosophical dispute cannot be settled by GAIE alone. But other considerations can be brought in on a case-by-case basis to tilt the balance on one side. If confronted by the above counter-argument, the dualist may try to show that the counter-argument is not an equal match to the dualist argument. If the counterargument were an equal match to the dualist argument, the result would be a stalemate which would frustrate the dualist’s purpose. So a dualist may try to weaken the counter-argument. One possible objection is that the conclusion that all bodily states are caused by physical causal conditions is acceptable to a dualist. The latter too accepts that for all bodily states physical causal conditions are necessary. The disagreement is over whether all the causal conditions of bodily states are exclusively physical. So the physicalist needs to show that all bodily states are caused by only physical causal conditions. For this to follow logically the first premise in the counter argument should be reformulated as that all physical states are caused by only physical causal conditions. Now the premise states the usual closure assumption of a physicalist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA dualist may challenge the reformulated premise by suggesting that there is a divine being which is non-physical and conscious and a causal condition of all non-eternal things. If this is so, it is no longer true that physical states are caused by only physical causal conditions. Of course, a physicalist is likely to object to the suggestion that God exists. Proving the existence of God is also extremely controversial. (Proof is discussed in a later chapter.) Still, the suggestion shows that the physicalist assumption that physical states have only physical causal conditions is open t challenge and needs to be argued for and not merely taken for granted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA physicalist may retort that if a dualist throws in God to challenge the reformulated premise a physicalist may also suppose for the sake of argument that everything is conscious. Then the dualist would be robbed of supporting examples for his premise that all coloured things are unconscious. The dualist has offered examples like bricks and stones to support the induction. But if bricks and so on are conscious, no undisputable examples can be found.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch a retort, however, does not really help a physicalist. The latter is committed to the position that there are physical things and that at least some of them are unconscious. To suppose that even bricks and stones are conscious contradicts the physicalist thesis. This invites the ground of defeat called pratijna-virodha or contradicts the thesis. But the supposition of the existence of God is not inconsistent with the dualist position. So by throwing in that suggestion, the dualist is not guilty of contradicting his thesis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the suggestion of the existence of God, the dualist may argue that space and time are among the causal conditions of all physical states. But if space and time are infinite and continuous quantities and lack any specific quale that is externally perceptible, neither space nor time is physical in the usual Nyaya sense (explained in the first chapter) that all that is physical possesses an externally perceptible specific quale. Accordingly, the physicalist assumption that physical states have only physical causal conditions is questionable on that ground.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA physicalist may disagree and argue either that space and time are not causal conditions or argue that they are physical. But such claims are controversial and may be challenged by the dualist. Until some progress is made in resolving the debate over the nature of space and time and the concept of the physical, the dualist remains entitled to point out that the assumption that physical states have only physical causal conditions is questionable. This weakens the counterargument and prevents it from being an equal match to the dualist argument.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven in the unlikely scenario that a physicalist is able to quash the objections from the suggestions that God or space or time are non-physical causal conditions of physical states, it is unclear how a physicalist can justify the claim that nothing non-physical is or can be a causal condition of something physical. This negation is contained in the assumption that physical states have only physical causal conditions. Until the negation is justified, the counterargument cannot be an equal match to the dualist argument. Thus not GAIE alone but GAIE combined with other suitable arguments and methods can help to tilt the balance in favour of the dualist. GAIE is an important methodological principle and may be used to build the case for a wide range of philosophical theories. Still, a Nyaya dualist is able to take full advantage of it primarily because the Nyaya is a fully developed philosophical system. It is the greatness of that system that speaks volumes for Nyaya dualism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe other logical principle alluded to above may be called the flaw of uniqueness. This implies that a unique property of an inferential subject (paksa) is logically (from the viewpoint of observational co-relation) inadequate (the issue is not one of merely formal validity) to prove that something else is true or false about that subject. Recent physicalists and functionalists have argued that although no other physical states are subject to privileged access the brain states are so because of their greater and unique complexity. We have pointed out that, irrespective of whether brain states are uniquely more complex than any other physical states, this argument may have a flawed inductive structure. There is room for deep disagreement over these logical principles (which go beyond the controversy over dualism) and this, we hope, will mean an invitation to all concerned to think.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAcknowledgements\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI happily acknowledge my debt to the anonymous readers appointed by the publisher for valuable comments. I am also grateful to John Kearns, Michael Ferejohn, Owen Flanagan, William Lycan, Jay Rosenberg, Adam Constaberas, Tushar Sarkar, Sukharanjan Saha and Jay Garfield for reading parts of the manuscript and giving useful suggestions. My homage goes to my teachers of Indian philosophy: the late Pt. Madhusudana Nyayacharya, late Pt. Pancanana Sastri, late Pt. Narmada Tarkatirtha, Pt. Visvabandhu Tarkatirtha, late Gopinath Bhattacharya, Narayana Chandra Goswami and Ashok Kumar Gangopadhyaya. I thank Sukanya (daughter) and most of all Chandana (wife) for drawing attention to unclarities and offering sympathetic criticisms. I also thank Nancy Ellegate, Diane Ganeles, Nancy Farrell, and the anonymous copyeditor of Suny Press for help with the publication of this work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003ePsychophysical dualism is the theory that mind and matter are ontologically different and are not reducible to each other. Such a theorist may hold that both material and mental entities are there all the time. Or such a theorist may hold that either material or mental entities come first. In the currently popular scientific picture of the origin of the solar system, our mother Earth was separated from the Sun in the distant past and was then devoid of all life and consciousness, for it was too hot and lacked the atmosphere required for the origin and sustenance of life. Gradually the Earth cooled down over millions of years and life evolved slowly from the humblest beginnings to the most complex found today in the form of human beings. This scientific account is compatible with dualism and, in particular, with the Nyaya-Vaisesika dualism that is the subject of our study, The Nyaya-Vaisesika holds that a living body is a necessary condition for the origin of conscious states. It follows therefrom that no conscious states can exist if there are no living bodies. It is worth noting that the Biblical and the Koranic accounts of genesis speak of relatively short periods of time spanning over several thousand years, which is at odds with the scientific estimate. But the Hindu accounts of genesis with which the Nyaya-Vaisesika is familiar, usually speak of vast expanses of time to estimate the periods of creation (srsti). They also usually speak of states of dissolution (pralaya) when there is water and other kinds of matter but no animals or plants (and no conscious states belonging to any animals or plants). Since the Nyaya-Vaisesika dualism fits such Hindu accounts of genesis that are not at odds with the current scientific account, the former is also not at odds with the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor a study of this dualism, we begin with a brief outline of Nyaya-Vaisesika philosophy. According to the standard view (there are other views having a smaller following within the Nyaya-Vaisesika tradition), there are seven kinds of reals called substance (dravya), qualia (guna), action (karma), universal (samanya), ultimate individuater (visesa), inherence (samavaya), and negative entities (abhava). A substance is a substratum (asraya) of qualia and actions in the sense that it is something in which there cannot be any absolute absence (atyantabhava) of the latter. A substance is a continuant and different from its qualia and actions: it may remain the same even when its qualia or actions change. For example, a mango as a substance may remain the same even when its colour (a quale) has changed from green to yellow or even when it starts to roll down (a kind of action) after being stationary before. Qualia and actions are often perceptible and if so, the substance to which they belong may also be perceptible. This differs from Locke’s view that a substance is imperceptible. That is, in the Nyaya view, not only the yellow or green colour of the mango but also the mango is perceived. However, it may be noted that though, in the Nyaya view, a substance may be perceptible if its qualia or actions are perceptible, it is not always so. For example, in the view of many Nyaya philosophers, the self (atman) is an imperceptible substance though it possesses perceptible qualia like cognition or desire.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Nyaya admits five kinds of a physical substances called earth, water, fire, air, and akasa (the substratum of sound). These are physical (bhautika) substances in the sense that each possesses a specific quale that is externally perceivable (e.g., earth has smell). Of these, the first four are ultimately atomic (anu) and the last is non-atomic and pervasive (vibhu). The self is a spiritual (cetana) substance radically different from all of them, for it alone is the substratum of consciousness and lacks any externally perceivable features. Further, the self is both beginningless and endless. We shall later discuss the reasons for these views. But it may be noted that the admission of eternal, spiritual substances is not ruled out by the current scientific account of the origin of the species or of the planetary system. The scientific picture is not concerned with anything that is nonphysical or spiritual, does not, either endorse or oppose it and is not interested in whether such entities, if they exist, are eternal or not. As already said, a dualist who holds that conscious states (which are ephemeral) do not exist except when there are living bodies does not contradict the scientific view.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is also no inconsistency in holding that although the self is a spiritual substance, it can exist devoid of all consciousness. While the qualia depend on the substance, the reverse is not true (in the view of Nyaya and many other pro-substance philosophers). Accordingly, although the conscious states are qualia and need the self as their support, the self can exist without them. Further, the radical difference between the self and the physical substances is not wiped out when the self is devoid of consciousness. It still remains true, as the Nyaya would argue, that there is the absolute absence of consciousness in the physical substances but not in the self.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the self and the five physical substances, Nyaya also admits three other kinds of substances. The first two of these are space (dik) and time, each of which is one, infinite, and continuous. These two do not possess any externally perceivable specific quale. So they are not ‘physical’ insofar as being physical is to be understood in terms of having some externally perceivable specific quale. They are both imperceptible. They are nevertheless inferred as two of the common (sadharana) causal conditions without which nothing non-eternal can come into being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe last remaining kind of substance is the inner sense (manas). The inner sense is imperceptible but is inferred to account for the direct awareness of internal states like pleasure. It is also inferred to account for the fact that there are occasions when although two or more perceptions could arise at the same time only one does. The inner sense is an indispensable instrument (karana) just as an external sense organ like the eye is an indispensable instrument. Accordingly, the inner sense is not the cognizer or the thinker that provides the ground of our personal identity. It is not the owner of the internal states; the latter belongs only to the self. The inner sense too is not a ‘physical’ substance in the traditional Nyaya-Vaisesika sense, for it too lacks any externally perceivable specific quale.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough space, time, and the inner sense are not physical, they are not spiritual either, for there is an absolute absence of consciousness in them. This is why the self radically differs from these as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eQualia are features of a substance that do not primarily generate motion and are as particular as the substances to which they belong. Examples are colour, smell, and the like. In the Nyaya view the particular red colour of a particular mango is causally dependent on and inheres in that mango and cannot belong to anything else. Thus guna is always a particular thought it instantiates universals. For example, the particular red colour of a certain mango is an instance of the universal redness that is the common property of all particular red colours. The universal redness (raktatva) is ontologically different from particular red colours (rakta-rupa-vyakti) that too are ontologically different from the substances. Since gunas are non-repeatable features, we call them (for the lack of anything better) qualia (without implying that they are always mental) and not qualities or properties as they are sometimes called, for qualities or properties are repeatable features. Thus qualia are quality particulars and not quality universals. Among the qualia are cognition, desire, and so on, regarded as qualia of the self. These will be studied in chapters 3 and 4.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eActions are features of a substance that primarily generate motion (resulting in conjunction with or disjunction from other substances). Like qualia, they are as particular as the substances to which they belong and for the same reason. That is, an action is causally dependent on and inheres in the particular substance to which it belongs and, therefore, cannot belong to any other substance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll substances, qualia, and actions are particulars. But they possess recurrent properties that are shared by other substances, qualia, or actions. These recurrent properties shared by many particulars are the universals. Examples are cowness and greenness. Universals are not mere concepts or names. They are objective, independent of the particulars that share them and are, in fact, changeless and eternal. But unlike Platonic Ideas they are not in some sense transcendent exemplars that can only be grasped by reason and that particulars can only approximate. In the Nyaya view the particulars are as real as the universals themselves. The latter is present in the former and (if the particular loci are perceptible) are perceptible as well. For example, cowness is perceptible as are individual cows and redness is perceptible as are particular red colors.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSometimes two particulars cannot be found to be different in any recognizable way although they have already been accepted to be different on substantial grounds. Such may be the case with two atoms that may be indiscernible in every respect but that is known to be different on the very grounds that prove their existence. In these cases, ultimate individuators (visesa) are inferred to keep the eternal substances concerned distinct (the reasoning involves an application of Leibniz’s law of identity of indiscernibles).\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eUnderstanding Nyaya-Vaisesika Dualism\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eCognition\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eOther Internal States\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Existence and Permanence of the Self\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Self as a Substance\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Self and the External Sense Organs\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe Self and the Inner Sense\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe Self and the Body\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMiscellaneous Arguments\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eA Nyaya Causal Proof of the Existence of God\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya View and the Nyaya Critique\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eThe Advaita View and the Nyaya Critique\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix:\u003c\/td\u003e\n\u003ctd\u003eAn Annotated Translation of Atmatattvaviveka\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelected Bibliography\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Kisor Kumar Chakrabarti","offers":[{"title":"Paperback","offer_id":42923339743370,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42923339776138,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALINDIANPHILOSOPHYOFMIND.jpg?v=1660386659"},{"product_id":"classical-samkhya-an-interpretation-of-its-history-and-meaning","title":"Classical Samkhya","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe tradition of Samkhya is one of the oldest and most influential in the intellectual history of India. The fundamental notions of Samkhya namely prakrti, purusa, buddhi, ahamkara, manas and the three gunas provided the conceptual framework in which much of Indian philosophizing occurred and the classical formulations of Yoga and Vedanta together with many traditions of Buddhist philosophy and meditation developed vis-a-vis the intellectual perspective of the Samkhya. Similarly, on a general cultural level, the influence of Samkhya was profound and important over many centuries in such areas as law, medicine, ancient science and mathematics, logic, mythology, cosmology and ritual. This study traces the history of the Samkhya not only in the Indian intellectual tradition but also in the traditions of historical criticism. The book also offers a new interpretation of the philosophical significance of the Samkhya, with special reference to the classical interpretation of the interaction of prakrti and purusa. In this edition, the author has also included a Chart of the Twenty-five Basic Principles of the Samkhya, a Glossary of Samkhya Terminology, an additional Appendix which surveys recent scholarly work in the area of Samkhya together with a discussion of Samkhya in the Puranas and a revised Bibliography.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author \u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGerald James Larson is Rabindranath Tagore Prof. of Indian Cultures and Civilizations, and Director of the India Studies Program at Indiana University, Bloomington, USA. Prof. Larson s area of specialization is South Asia philosophy and religion. He is the author of numerous books and articles on Indian thought. His most recent book is India s Agony Over Religion (State University of New York Press, 1995, and Oxford University Press, Delhi 1977)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e\u003cu\u003eExcerpts from reviews:\u003c\/u\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term \"Classical Samkhya\" refers to the Samkhya doctrine as expounded in the \"Samkhyakarika\" of Isvarakrsna, together with the commentaries thereon. The author's own interpretation of the Karika's is given in a separate chapter. The original text of Samkhyakarika in Roman script together with a nice translation is given in an appendix. A glossary of technical terms,  chronological chart, bibliography and index make the work a highly useful one both to the Western and Eastern students of philosophy and research scholars as well to whom in particular this will serve as a guide for further studies.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: right;\"\u003eB. Kutumba Rao\u003cbr\u003eTriveni, July-September, 1984\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGerald Larson has here attempted to reconstruct and reinterpret the history and meaning of classical Samkhya. the special contribution of the book consists in showing Samkhya as a system of religious thought which seeks to understand the world and man's place in the world from the perspective of the fact of consciousness. The author rightly argues that the dualism between consciousness and the world is fundamental. A useful inclusion in this edition of the book is the glossary of Samkhya terminology. The work is a useful addition to the growing literature on Indian thought in general and on systems other than Vedanta in particular.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: right;\"\u003eThe Weekly-Madras,\u003cbr\u003eOctober 28, 1979\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eContents:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePreface to the Second Edition\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePreface\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbbreviation \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003eCHAPTER\u003cbr\u003e     \u003cstrong\u003eIntroduction\u003c\/strong\u003e \u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: left;\"\u003eI. A Critical Review of the History of Interpretations of the Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e     Brief Exposition of the Principles of Classical Samkhya\u003cbr\u003e     Critical Review of Interpretations\u003cbr\u003e     Richard Garbe\u003cbr\u003e     Joseph Dahlmann\u003cbr\u003e     Paul Oltramare\u003cbr\u003e     Hermann Oldenberg\u003cbr\u003e     A.B. Keith\u003cbr\u003e     Franklin Edgerton\u003cbr\u003e     Surendranath Dasgupta\u003cbr\u003e     E.H. Johnston\u003cbr\u003e     Erich Frauwallner\u003cbr\u003e     J.A.B. van Buitenen\u003cbr\u003e     J.W. Hauer\u003cbr\u003e     Mircea Eliade\u003cbr\u003e     Debiprasad Chattopadhyaya\u003cbr\u003e     K.C. Bhattacharya\u003cbr\u003e     Other Contributions\u003cbr\u003e     Conclusions\u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: left;\"\u003eII. An Interpretation of the Historical Development of Classical Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e     Ancient Speculations\u003cbr\u003e     Proto-Samkhya Speculations\u003cbr\u003e     Classical Samkhya\u003cbr\u003e     Renaissance or Later Samkhya\u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: left;\"\u003eIII. An Interpretation of the Meaning of Classical Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e     The Means of Knowledge\u003cbr\u003e     prakrti, gunas and satkaryavada\u003cbr\u003e     purusa\u003cbr\u003e     Association and Interaction of prakrti and purusa\u003cbr\u003e     Emergence and Functioning of the tatt\u003cbr\u003e     Discrimination and Release\u003cbr\u003e     Conclusions and Final Evaluation\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEpilogue: Sankara's Criticism of Samkhya and the Samkhya Response\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA Chart of the Twenty-five Principles of Classical Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGlossary\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAppendix A. Chronological Chart\u003cbr\u003eAppendix B. The Samkhyakarika of Isvarakrsna\u003cbr\u003eAppendix C. A Modern Tradition of Samkhyayoga\u003cbr\u003eAppendix D. Additional Materials for the Study of the History and Meaning of Classical Samkhya since the First Edition\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBibliography\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndex\u003c\/p\u003e","brand":"Gerald James Larson","offers":[{"title":"Paperback","offer_id":41511488618634,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41511488651402,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120805033_2048x2048_6b65427c-1bda-4f9d-a27f-84636e435e9b.jpg?v=1658139568"},{"product_id":"bhagavadgita-the-dialogue-between-sri-krsna-and-arjuna","title":"Bhagavadgita","description":"","brand":"Gloria Arieira, Ricky Toledano","offers":[{"title":"Paperback","offer_id":41511280214154,"sku":"","price":500.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41511280246922,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BHAGAVADGITA.jpg?v=1660385221"},{"product_id":"from-mind-to-super-mind-a-commentary-on-bhagavad-gita","title":"From Mind to Super Mind","description":"\u003cp style=\"text-align: left;\"\u003eThe message of the Gita has an important and practical bearing on the problemsof the modern age. It shows a way out of the complexities of the mind to complete and unfettered freedom of the Super-Mind. This path is not meant only for the few, it can be trodden by all who seek freedom from life's entanglements. In an age where the individual is becoming more and more insignificant due to the impacts of political, economic and social forces, the Gita brings to man a message of hope and cheer, for it shows a way of life which leads to the regaining of his lost significance, and the spiritual regeneration of man is indeed the way to the creation of a happy society.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eROHIT MEHTA was a founder of the Congress Socialist group in 1934. He travelled widely in almost all parts of the world as a lecturer on Religion, Philosophy, Yoga, Psychology, Education, etc. Mehta was a founder of the congress socialist group in 1934 which later on became the socialist party of India. But while he accepted the economics of the Socialist Party of India. But while he received the economics of socialism, he was deeply dissatisfied with the philosophy of socialism. This led him to become an active worker in the Theosophical society. He became an International secretary of the society when Dr G.S. Arundale was the president.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTon GREAT scriptures of the world are beyond the limitations of time and space: they are Eternal and Universal. The Bhagavad Gita belongs to this category of scriptures and, as such, it is not a Book merely for the Hindus; its message has a universal application. It is as fresh today as it was when given to Arjuna many centuries ago. In fact, modern man is in need of the message of the Bhagavad Gita if he is to find freedom from the tensions and anxieties brought into his life by the scientific and technological developments of today.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat indeed is the problem of the modern man? The new advances in science and technology have brought about an utter confusion of values in the life of men and women living in the present-day civilization. There is increasing stress on quantitative rather than qualitative values. His inner life is poor, and he is striving to free himself from the thraldom of this poverty by acquiring more and more of the material things that science and technology have made available. Man is seeking a physical solution to a problem which is fundamentally psychological. He thinks that science, being too powerful, can solve all problems. But he forgets that while science can solve the problem of speed, it cannot guide the direction that one must follow. He has lost sight of the fact that while science can give comfort, it cannot give happiness; for happiness consists not in the possession of things, but in freeing the mind of all its inhibitions so that it is rendered pure and innocent. While the modern age has known the conquest over matter, it has yet to learn the secrets of conquering the mind-and without the latter the former is not only meaningless but positively dangerous. A man may have gained knowledge, but he lacks wisdom. Unless he can transform knowledge into wisdom, his future and the future of the entire race are dark and dismal. In other words, man needs today, above everything else, a Right Philosophy of Life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is this right philosophy of life which the Bhagavad Gita provides through its priceless message. It points to a way of life which will help modern man to find a solution to the baffling problems of existence. The Bhagavad Gita not only enunciates the Gospel of Right Action, but it also unmistakably points to the fact that Right Action is possible only if there is Right Perception. And Right Perception in terms of the Gita is that condition of the human mind in which it is capable of total and undistracted attention, free from confusion of thought, and not caught in the play of the opposites. The teaching of the Gita leads Arjuna, step by step, from distractions to illumina-tion-from the mind that is caught up in the pulls of desire to the mind that is illumined by the light of Buddhi. In other words, it leads him from Mind to Super-Mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDoes the Gita ask a man to renounce the world in pursuit of spiritual objectives? Does it suggest that man must give up action in order to explore the realms of the Super-Mind? The uniqueness .of the teaching of the Bhagavad Gita lies in the fact that it asks man to seek his spiritual objectives in the daily avocations of life-it says that man can come to supreme enlightenment not by running away from the action but by performing all actions in the right manner. How can man come to recognize Right Action? The Gita says that as he frees himself from Reaction (Vikarma), he comes to the deep and profound experience of Inaction (Akarma). Inaction or Akarma is indeed the right background for the performance of Karma or Action-action that is true, an action that is free from all contamination of self.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the three principal definitions of Yoga given in the Gita, we perceive the path indicated by Sri Krishna to attain the point of Right Perception from where alone Right Action can emerge. Speaking about Yoga, the Gita says that it is 'a dissociation from that which gives an association with sorrow.' What is it that gives man an association with sorrow? Surely it is the mind with its ability to compare and contrast which brings to the human individual a sense of sorrow. The problem of man's suffering is fundamentally the problem of the mind caught up in comparison and contrast. All his reactions emanate from this process. In fact, it is this process which constitutes the ceaseless movement of the mind, the movement which conditions the perceptive activity of man. The Gita deals comprehensively with the conditioning factors of the mind. It calls them Lamas, rajas and sattva-inertia, activity and harmony, respectively. One of the clear instructions of Sri Krishna to Arjuna is that he should transcend these three attributes of the mind so that he can come to a clear and undistorted perception of men and things. To dissociate from that which gives an association with sorrow is indeed to be aware of these attributes and their functioning within one's own psyche. It is in this awareness that one understands the meaning of the second definition of Yoga to be found in the Gita. It states that Yoga is Equilibrium. The state of equilibrium is indeed the poise of inaction, and it can be achieved only when the mind is purged of its three attributes. So long as the mind is caught up in the process of identification with, or condemnation of, the movement of the three attributes, so long there can be no experience of equilibrium or silence. From the point of equilibrium whatever emerges is good and beneficent. The third definition of Yoga given by the Gita is: Yoga is a skill in action. All actions become perfect when they emanate from the Ground of Inaction or the Ground of Equilibrium.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eModem man is indeed besieged with great inner conflict, and it is this conflict which has caused the utter disintegration of his psychological life. The disintegration within has caused unhappiness without. He is verily searching for inner integration and perhaps, for this, there can be no better guide than the teaching of the Bhagavad Gita. The creation of an Integrated Individual-Yukta-is indeed the purpose of the intensely dynamic message of the Gita. The Poise of Inaction, where the opposites of the mind are transcended, is a state of psychological integration. The Gita deals with this problem in a very comprehensive manner, in discourse after discourse, until, in the last discourse, Arjuna sees the identity of the Individual and Cosmic Wills, and, with that perception, he arrives at the cessation of inner conflict and therefore to a state of perfect integration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe message of the Gita has an immediate and practical bearing on the problems of the modern age. It shows a way out of the complexities of the mind, to a complete and unfettered freedom of the Super-Mind. The Gita says that this path is not meant only for the few; it can be trodden by all who seek freedom from life's entanglements. In an age where the individual is becoming more and more insignificant due to the impacts of political, economic, and social forces, the Gita brings to man a message of hope and cheer, for it shows to him that way of life which leads to the regaining of his lost significance. It indicates to him the path of creative living.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe spiritual regeneration of man is indeed the way to the creation of a happy society is verily the refreshing and revitalizing message of the Bhagavad Gita.\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Rohit Mehta","offers":[{"title":"Hardbound","offer_id":41510545555594,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Paperback","offer_id":41510555648138,"sku":"","price":275.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/566_2048x2048_43195865-bb49-4396-bd00-5ed807e2e458.jpg?v=1658126804"},{"product_id":"the-original-gita-striving-for-oneness-with-comments-and-related-verses-of-the-bhagavad-gita","title":"The Original Gita","description":"\u003cp style=\"text-align: left;\"\u003eWe live in a world that functions by seeming 'dualism', a perspective that keeps us in bondage. In this book, dualism is addressed and shown to be illusionary, since every pair of opposites implies the third element: the notion of a difference implied by both opposites.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe Original Gita, which predates the Bhagavad Gita, focuses on the basic philosophical and practical essentials of life and living. Here dualism is addressed and shown to be illusionary since every pair of opposites implies the third element: the notion of a different implied by both opposites. The discussion of what is an ever-present 'difference' in such a triunity and how it impacts everything we perceive is pivotal to awakening to a new dimension of observation. It is in the unseen difference that we become aware of opposites, such as long-short, day-night, and true-false.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eIn the first part of the book, the questions-What is thought? What is space-time? What is life-death? - are examined in a concise form to give a foundation for the understanding of the philosophy of the Gita. Using this basis of Eastern wisdom, the author comments on the 209 verses of The Original Gita, and a Sanskrit-to-English translation is given of the related 319 verses in the classic Bhagavad Gita that correspond to these verses; these 319 verses can therefore be considered as the core of the Bhagavad Gita. There is no reference in The Original Gita to the battle fought by the Bharatas, nor is there support for the caste system, which were interpolations added later to the Bhagavad Gita. The book includes a glossary for clarification of a number of germane Sanskrit terms, a bibliography, and an index.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr Gerard D. C. Kuiken received his PhD from the Delft University of Technology, where he lectured in the fields of fluid mechanics and thermodynamics. He is the author of Thermodynamics of Irreversible Processes: Applications to Diffusion and Rheology, published by John Wiley \u0026amp; Sons. He has studied yoga since his youth and resides in both The Hague in The Netherlands and Santa Barbara in California, USA.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWhy should we study this book? Perennial wisdom is to be found everywhere, in books and seminars dedicated to expanding our understanding of our essential selves and our connection with 'the unlimited Oneness'.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe live in a world that functions by seeming 'dualism', a perspective that keeps us in bondage. In this book, dualism is addressed and shown to be illusionary, since every pair of opposites implies a third element: the notion of a difference implied by both opposites. The discussion of what is an ever-present 'difference' in such a trinity and how it impacts everything we perceive is pivotal to awakening to a new dimension of observation. It is in the unseen difference that we become aware of opposites, such as long-short, day-night, and true-false.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo what is distinctive about this book? It is essential to realize that each concept has a triune quality as exemplified by the three elements involved: both the opposites and their difference. Is it practical to know this? Yes. Because, by realizing this general law, we can free ourselves from holding to the bias of one particular side. Even though we might not accept the law, we are nevertheless all subject to it, just as we are subject to gravity. And what about that Vastness, that Oneness that often comes up in spiritual works? As what exists is finite, it can be placed in that Vastness by 'distinction, which can only be indicated by a 'limitation'. The process of applying a limitation is inherent in all existence. We ourselves constantly apply limitations unconsciously and block ourselves from seeing further. A limitation gives rise to a difference, but it will turn out that the limitation has to be repeated again and again since it has no existence by itself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDwelling on deepening the understanding of these basic fundamentals, an understanding of space-time might arise. Is this aspect widely discussed in other books? The author does not think so. At this point, our work becomes more difficult, but if we can observe these fundamentals in practice for ourselves, we can apply this understanding in our daily lives. We might even study physics and logic to see if it applies there too since these fields nowadays are at the forefront of the examination of existence. The author has done so but wanted to go beyond, to understand life in its vastness and not in its limitation. The Vastness is revealed when the limitation is released. But no one else can give us that understanding-an author can only provide road signs, due to the nature of 'the unlimited Vastness'. We might go on reading books and listening to wise people, but we have to investigate for ourselves. Only personal inquiry can bring us understanding and take us beyond limitations. There are two parts to the book. Part One discusses the essentials of Eastern wisdom in a concise form. It examines the questions: What is thought? What is space-time? What is life-death? The text is kept short so that we can ponder on a few sentences and evaluate for ourselves what has been written. The author's intention was that by distilling the essentials, we would be able to apply them in our daily life and in doing so, that the Vastness and the personal could unite as one. Here a basic understanding of the philosophy of the Gita can be obtained, providing a foundation for the author's comments on the Original Gita in Part Two.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart Two contains the author's translation of the Original Gita from the Dutch language. It is available in English for the first time. I received the manuscript in 1970 from my teacher Saswitha. That it antedates the Bhagavad Gila is discussed at the beginning of Part Two. The Original Gita has 209 verses that can be correlated to 319 of the 700 verses of the Bhagavad Gita included in the Mahabharata. As such, it is less than one-third the length of the well-known Bhagavad Gita and focuses on the essence of the wisdom of the Gird. It is called 'original' as it predates other versions of the Gita into which interpolations, such as the grief of Arjuna as well as some rituals and meditation techniques, were later incorporated. Most importantly, the Original Gita contains no verses that might validate the caste system, which has been such a detriment to Indian society. In reading and meditating on the text of the Original Gita we can appreciate the core of its wisdom, recognizing that the Gin' is the science of Life and living. Short comments on the 209 verses in the Original Gila can be found. A new translation from the Sanskrit language is given of the 319 verses in the Bhagavad Gita that correspond to these 209 verses. The Bhagavad Gila can be found as part of the sixth book of the Indian epic Mahabharata and is one, of the world's most valuable religious texts. In the Bhagavad Gita, dialogue takes place between the archer Arjuna [the self], the hero of the epic, holding five arrows [the five senses]; and Krsna [the Self], his friend and charioteer, driving the four horses of the chariot [the four elements, the world], when confronted with Life, exemplified as the great battle. These 319 verses are not commented on.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSanskrit is a classical language and, like every other language, it has its peculiarities. As Sanskrit is also an ambiguous language or, as my friend Ravi Ravindra remarked to me, a flexible 14nguage, many different scholarly translations into English exist. While none of these can be considered incorrect, these interpreters usually do not agree with each other on the meaning of the text. I consider myself privileged to have the Original Gita in my native Dutch, which enables me to select from the various English meanings of a Sanskrit word one that reflects the meaning and philosophical teaching found in the Original Gita.\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Gerard D. C. Kuiken","offers":[{"title":"Default Title","offer_id":41288323367050,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ORIGINALGITA.jpg?v=1660391441"},{"product_id":"the-social-message-of-the-gita-symbolized-as-lokasamgraha-self-composed-skt-slokas-with-eng-comm","title":"The Social Message of the Gita Symbolized as Lokasamgraha","description":"\u003cp style=\"text-align: left;\"\u003eThis book is a landmark in the wide panorama of Gita Literature, the universal nature of which is reflected in the use- in the form of prose as well as poetry-of an increasing number of the world's languages. As the first book to utilize original verses in modern Sanskrit to convey the social message of the Gita, it not only fills a significant linguistic gap but also focuses attention on social issues which call for urgent action by karma yogis. \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart one explains that Lokasamgraha or the holding together of the society and the world-exemplified by Janaka in the Gita-is the correct ideal for all human beings, particularly in times of social crisis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart two summarizes how selected leaders-Roy, Vivekananda, Tilak, and Aurobindo, Gandhi-applied the Lokasamgraha approach to tackle social, religious and political problems during the last two hundred years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart three offers suggestions as to how the same\u003cspan\u003e karma yoga \u003c\/span\u003espirit can be not only kept alive but also further invigorated by evolving newer and newer forms of Lokasamgraha, the need for which is no less compelling now then than what was in the past.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr Satya P. Agarwal is a Social Scientist. His academic honours include five gold medals and numerous merit scholarships and research fellowships at various universities. The Governor of the State of Maryland conferred upon him \"The Governor's Citation\", in recognition of his pioneering books as also his contribution to social service. He is the author of several books besides the present one which are widely acclaimed and appreciated by discerning readers. Other honours conferred on him include (i) The Kunti Goyal International Award, (ii) the Special Award of Manas Sangam and (iii) The International Tulasi Award.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI am delighted to present to the readers Dr. Satya Prakash Agarwal’s new book The Social Message of the Gita Symbolized as Lokasathgraha. Dr. Agarwal comes from a family which cherished the classical texts of the Gild and the Ramayana and transmitted this treasure to him since his childhood. His father, Shri Ram Swarup Agarwal, was a social worker and a scholar specializing in the Grid and the Ramayana. This unique combination has been especially significant for the modern evolution of India and Indian nationalism, where, for more than a hundred years, active social workers, reformers, and patriots have sought inspiration and confirmation of their ideas and idealisms in the classical traditions. Whatever the original intent of these classical texts, it is clear that until the emergence of the modern period, the classical texts were interpreted more in the context of the devotional tradition of\u003cspan\u003e Bhakti \u003c\/span\u003eand the ascetic-meditative traditions of Vedanta. Rarely does one find an activist interpretation of these classical texts. Thus, the activist interpretation of these texts needs to be understood as a relatively modern phenomenon, and one needs to study its contents, its textual and contextual sources, and its impact on its environment. Dr. Satya P. Agarwal has been busy expounding this activist interpretation for many years. He is not only a scholar of Sanskrit, but he also taught courses on Indian social problems, and his interpretation of the Gild now represents a synthesis of his manifold interests. While he had been giving lectures on the Gild for many years, his specific focus on the social role of the Gild has resulted in several recent publications. Among these, I should like to particularly mention his 1993 book: The Social Role of the Gild: How and Why.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis present book is unique for a number of reasons. Indeed, it continues his previous approach. However, it significantly adds to this particular view by succinctly putting its conclusions in the form of Sanskrit verses. Just as the tradition of Bhakti originated in vernaculars and then was ultimately Sanskritized, similarly the activist and social interpretation of the Gita began with the writings of Aurobindo Chose and Lokamanya Tilak and is now being transported back to Sanskrit in the verses composed by Dr. Agarwal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am especially pleased to introduce this book because I have myself been advocating a somewhat similar interpretation of the Gild, though indeed for very different reasons. In my article “The Epic Context of the Bhagavad Gitã,” (in Essays on the\u003cspan\u003e Mahabharata\u003c\/span\u003e, edited by Arvind Sharma, El. Brill, Leiden, 1991, pp. 334-348), I have shown that the Gild must be interpreted within its epic context and that the epic context of the Gild significantly shapes its philosophical arguments. Here is a conversation between two Katriyas on the battlefield. The starting point of the text is the resignation of Arjuna from the battle, and the conclusion of the text is his decision to join the battle once again. Whatever happens in the middle must be viewed as something that takes Arjuna from his resignation to his engagement in the battle. Any interpretation of the Gild which does injustice to this intrinsic directionality of the text has little chance of being close to the intended original message. In another article,” The Katriya Core of the Bhagavad Gita,” which should appear shortly in Professor R.K. Sharma's Felicitation Volume (Nag Publishers, Delhi), I have discussed the internal evidence in the text of the Gild and the Mahabharata to suggest that the textual layer advocating the doctrine of Karmayoga must have been historically the earliest layer in the text, and the Vedantic and the devotional layers in the text are probably later accretions. However, even in the Vedantic and the devotional layers, the Gild continues to maintain its insistence on being active in the world. In this sense, the Gild is a truly unique text advocating a middle ground between the rampant self-indulgent ritualism on the one hand and the escapist path of renunciation from the world on the other- It advocates selfless action for the betterment of the world as the essential factor of any and every path. It is clearly opposed to renunciation of the involvement in the world, but it incorporates the renunciation of the fruit of action. Even in the layer advocating the doctrine of Bhakti, the Gita is different from the devotional paths seen in the Bhakti sutras of Nãrada, the Bhagavata-Purana, or the devotional writings of the medieval saints like Mirãbái and Sürdas. The Gild advocates action and involvement in the world, with devotion and surrender to God. One is advised in the Gild to carry on selfless action in the world with devotion in one’s heart, and not just to be busy in acts or rituals of devotion with little attention to the fate of the society. In this sense, the modern activist interpretation of the Gild is, in my view, somewhat closer to the original intent of the text and its historical core, as compared to the interpretations one finds in the traditional commentaries of Ankara, Rámánuja, and Madhva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI congratulate Dr. Agarwal on his significant accomplishment. His Sanskrit verses are divided into eighteen chapters like the chapters of the Gild itself, and in these chapters, he provides us in full his understanding of the social role of the Gild. He not only offers us his personal understanding of the message of the Gita, but he also gives an account of how the Gita was understood in the last two hundred years by the leaders of the Indian nationalist movement. Thus, this is a presentation of the history of the modern interpretation of the Gita. This interpretation is of interest not only as a different interpretation but for its impact on the entire nationalist movement.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sanskrit text of Dr. Agarwal’s verses is of great interest to me as a student of the linguistic features of modem Sanskrit. Modern Sanskrit often represents a conceptual and linguistic Sanskritization of the vernacular material. In the process of modernization of Hindi, numerous Sanskrit words were taken over, newly coined, and used in specific modern meanings. Modern Sanskrit compositions, Dr. Agarwal’s verses included, certificate the process of using these Sanskritized Hindi expressions again in Sanskrit. Here one must keep in mind that the outer surface of many expressions is in Sanskrit, but their meaning must be understood not from their classical use, but from their use in modem Hindi. Such modem Sanskrit expressions are found side by side with purely classical and epic expressions in Dr. Agarwal’s work. This is indeed inevitable if one is to be able to express the concerns of the modern environment in Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf one restricts oneself purely to the classical expression and meanings one cannot use Sanskrit to express the concerns of the present age. Thus I would encourage the readers to keep in mind the modernity of Dr. Agarwal’s Sanskrit while reading these verses.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have been impressed by the synthesis of ideas presented by Dr. Agarwal in this work. The Gita is a text of the highest importance not only for the orientalists and indologists who may analyze it from their academic ivory towers but for the millions of people in modern India who seek inspiration and guidance from it. As Vivekananda, Tilak, and Gandhi discovered and preached the Gita has the message of selfless action for social upliftment that India and the world need today. on behalf of all the readers, I take this opportunity to thank Dr. Agarwal for his continuing efforts to expound this message.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cb\u003e\u003c\/b\u003e\u003ccenter\u003e\u003cb\u003ePart One\u003cbr\u003eGitayam Lokapaksapratipadanam\u003cbr\u003eAffirmation of the social concerns of the Gita\u003c\/b\u003e\u003c\/center\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eNavayugarambhah (Beginning of a new era)\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eDese Kale Yogavisesah (Yoga to Suit Time and Place)\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eAvatarah pranivargo Lokasamgraha hetavah (Lokasamgraha - The common goal of Avatara and human beings)\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eSvalabhatparam svajanahitadapi param (Beyond selfish interests and beyond Narrow group interests too)\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eSreyortham samatvabuddhii samyadrstistu Lokasamgrahaya (Samatvabuddhi for sreyas and samyadrsti for lokasamraha)\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eBhaktyah jnanasyapi purnatvam lokasamgrahe (Lokasamgraha essential for perfection of Bhakti and inana as well\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cb\u003e\u003c\/b\u003e\u003ccenter\u003e\u003cb\u003ePart Two\u003cbr\u003eLokahite Gitaprayogakathacayanam\u003cbr\u003eGita applications for social causes\u003cbr\u003ea selective narration\u003c\/b\u003e\u003c\/center\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eRamamohanarayena strivargaraksartham gitaprayogah (Rammohun Roy using the Gita to save women’s lives)\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eVivekanandena Samsthapitam Sevakaryapradhanyam (Vivekananda Establishing Priority to social service)\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eTilakena Rajanitikasamgharsayapi gitaprayogah (Tilak Extending Gita Applications to political struggles too)\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eAravindasya Lokasamgrahasandesah Sarvamuktirupena ( Aurobindo extending lokasamgraha to include salvation for all)\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eGandhina Ahimsapratipadanam lokasamraharthe (Gandhi establishing ahimsa as essential to Lokasamgraha)\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cb\u003e\u003c\/b\u003e\u003ccenter\u003e\u003cb\u003ePart Three\u003cbr\u003eRekhamkanam Navarupanam Lokasamgrahasya\u003cbr\u003eOutline of new forms of Lokasamraha\u003c\/b\u003e\u003c\/center\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eAhimsaya bhedabhavamuktaye navayuktiprayogah (Evolving new but non-violent ways of ending discrimination\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eYajno Navarupena (modifying yajna and giving it new forms)\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eTapodanam Navarupena (Modifying Danam and Tapas and giving them new forms )\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003ePurusarthah lokasamgrahasamanvitah (Purusarthas Harmonized with lokasamgraha)\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eParivarikasambandhat Dayitvabhavadarsanam (learning about social responsibility from family relationships)\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eAhamkaro ripurmahan (egotism a great enemy of Lkasamgraha)\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eUpasamhararupena Lokasamgrahasaptakam (Concluding statement on Lokasamgraha in Seven Verses)\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Satya Prakash Agarwal","offers":[{"title":"Default Title","offer_id":41292693241994,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/195_2048x2048_b6f12705-b4eb-4315-bca6-69a491e61bcd.webp?v=1658132169"},{"product_id":"the-book-of-life-everyone-s-common-sense-guide-to-the-purposeful-living-and-spiritual-growth-into-the-21st-century-an","title":"The Book of Life  Everyone’s Common-sense","description":"\u003cp style=\"text-align: left;\"\u003eFor sincere spiritual aspirants willing to awaken from all illusions, here is \"the everlasting way\" to implement a lifestyle in harmony with natural laws which are entirely, constructively supportive of wellness and facilitate awakened spiritual consciousness. Chapters include:\u003c\/p\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eWhere are All the Saints?\u003c\/li\u003e\n\u003cli\u003eWhat Do You Want?\u003c\/li\u003e\n\u003cli\u003eWhat Everyone Should Know About the Reality, Being, Life, Power and Substance of God\u003c\/li\u003e\n\u003cli\u003eMeditation for Life Enhancement and Illumination of Consciousness\u003c\/li\u003e\n\u003cli\u003ehow to Pray: With Results Following\u003c\/li\u003e\n\u003cli\u003eThe Spiritual Basis of Real and Permanent Prosperity\u003c\/li\u003e\n\u003cli\u003eHealthy, Long Life with an Enlightened Purpose\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eWritten with the understanding that we are not mere mortals with wishful aspirations to divine status: we are spiritual beings with virtually unlimited capacities and functional abilities which are to be acknowledged, awakened, and creatively expressed.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eRoy Eugene Davis is a direct, personal disciple of Paramahansa Yogananda and a world-travelled teacher of meditation practices and spiritual growth processes. He is the founder-director of the Center for Spiritual Awareness, with world headquarters and an ashram retreat centre in the mountain region of northeast Georgia, in the United States.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMr. Davis is the author of many bestselling books, including A Master Guide to Meditation also published by Motilal Banarsidass Publishers Private Limited.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eAwakening From All Illusions\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause of increasingly influential evolutionary forces, our present era is one of accelerated transformations occurring in humankind's collective consciousness and dramatic changes in the world about us and these processes will continue. The Dark Ages, the Time-Cycles of almost total, abysmal ignorance are behind us and new vistas, bright with promise, are before us for as far as our inner eyes can see.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we are to thrive in the 21st century and beyond we must heightened awareness, expanded knowledge, and skills more than equal to the needs and opportunities we will confront, are obviously necessary. Impractical ideas, illusional perceptions and thinking, and dysfunctional behaviours will have to be renounced: and replaced by higher understanding, flawless powers of perception, and proficiency in the performance of duties and chosen actions. We can only successfully relate to the present and prepare for the future by awakening and actualizing our innate spiritual consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExcept for the few saints and intellectual geniuses, there are among us, we have yet to adequately awaken to a sufficient degree of realization of our essential beingness. Our capacities to unfold knowledge and wisely use innate abilities are virtually limitless, yet we often assume and behave just the opposite. The time has come for us to accept a new paradigm, a more realistic, functional point of view by which to relate to the world and to willingly and intentionally awaken to higher levels of consciousness and function.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe need to know and live the Truth of ourselves: That we are spiritual beings with only temporary identification with mind and matter, not mere human beings with perhaps hopeful aspirations for divine status. A radical shift of perspective is necessary: from unknowing and ineptitude to awareness of cosmic proportions and the unrestricted function and wisdom-guided expression it will allow.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePhilosopher-seers frequently remind us that our relationship with the physical universe is tenuous: not firmly grounded because of Nature's insubstantial modes and our own propensity for change. \"Embodied life is always uncertain,\" wrote Shankara of India fourteen hundred years ago, \"like a drop of water on a lotus leaf. The company of saints and our own awakened spiritual consciousness can save and redeem us.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNo one else can do for us what we have the freedom and ability to do for ourselves. Thankfully, we do have the support and encouragement of enlightened souls, and we do have God's grace. Grace is the enlivening, supportive influence of the Spirit of God, all-pervasive and expressive, without which evolution could not continue nor could we prevail and grow. But the knowledge we have, and grace, by which our present and future good fortune is assured.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have had the blessing-opportunity to travel the world and share these insights with hundreds of thousands of men and women of many cultures and diverse circumstances. For more than four decades I have done this, and whenever and wherever awakened consciousness has allowed even partial understanding and impelled participation, I have seen worthwhile, sometimes even exceptional results.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLife itself is the \"book\" to be studied and its ways learned and adapted to practical, every day relationships and endeavours. A timeless axiom reminds us that knowledge of consciousness is innate to consciousness. So it is consciousness, the reality-essence of ourselves and Nature, that we must explore if existing knowledge is to unfold in our awareness and blossom into wisdom. Then will all personal problems be spontaneously solved and will we have immediate, unrestricted access to the support of God and God's universe?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe do not need to be persuaded to believe that we are immortal, spiritual beings predestined to awaken to transcendental levels of awareness, for our own intuitive knowledge of this fact is confirmation enough. But we do often need to be encouraged to come to terms with our spirituality, to learn to let it be expressive so that our lives demonstrate noble qualities and the fulfilment we desire and deserve can be actualized.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe information shared here is for everyone. It will especially be appreciated by readers who are sincerely interested in purposeful living and committed to learning, understanding, and testing the principles described and recommended. For this, all that is required is the right resolve and prudent exercise of common sense or inborn intelligence, a faculty every rational being has, and can with practice learn to effectively use.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs you proceed, set aside any preconceived notions you have. Endeavor to comprehend the words, as well as the states of consciousness which inspired them and the intention with which they were written. Whatever is not at first clearly understood, review until a reasonable degree of insight dawns in your awareness. But do not stop there, for knowledge is not empowering until personally applied and demonstrated to your complete satisfaction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEvery person, even the spiritually unaware, is impelled by an innate soul urge to become increasingly conscious and have awareness restored to its original, pure condition. This is the final consummation of our right actions and spontaneous spiritual unfoldments. We not only want to express ourselves in this world as free, functional beings; we desire above all to be liberated from illusions which are the basis of all troubles and limitations. Whatever your present level of soul awareness or personal circumstances, may you now proceed to unfold your true potential and fulfil your soul destiny. This is my wish for you. You are an immortal, spiritual being with endless possibilities before you, known by God and knowable by you. Explore them with joy and thanksgiving.\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Roy Eugene Davis","offers":[{"title":"Default Title","offer_id":41311513772170,"sku":"","price":175.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nar249.webp?v=1683542749"},{"product_id":"laksmi-tantra-a-pancaratra-text-sanjukta-gupta","title":"Laksmi Tantra","description":"\u003cp style=\"text-align: left;\"\u003eVisnuism is one of the chief religions of the Hindus and the Pancaratra is the oldest surviving Visnuite sect. The influence of its tenets on later Visnuism has undoubtedly been great but has never been thoroughly explored. Despite change and corruption the ritual worship described in the old Pancaratra texts is still performed today in many of the famous temples in southern India and in some in the north. A deeper insight into the historical development of the Visnuite sects, their ritual, occultism and building of temples and images can only be obtained from the scientific study of these ancient Pancaratra texts which formulate the relevant basic concepts. The theological and ritualistic aspects of the Pancaratra system have attracted scholars for some time past and a number of texts have been edited. Some of these publications are of a high standard and include illuminating introductions. The reason why the author has chosen to translate the text of the Laksmi Tantra is that its philosophical pronouncements incorporate many of the sectís earlier traditions. A second reason is because of its occultism, which throws light on an aspect of the Pancaratra system that is not dealt with in any other known text. However, keeping the size of this book she has refrained from discussing the interesting topic of ritualistic esoterism. Among the vast number of Pancaratra Agamic texts, the Laksmi Tantra stands out because it deals almost exclusively with Laksmi. The divine creative impulse, intelligence, potency, potentiality, power, majesty and speech. The focus of the text is on Pancaratra philosophy (including cosmogony) and the practice of yoga based on it, with its attendant Mantra Sastra. By dealing with the role of Sakti in the creation and maintenance of the world, totally relying on God`s mercy and benevolence, the Laksmi Tantra succeeds in overcoming sectarian boundaries.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Sanjukta Gupta is an authority on the early Pancaratra (Vaisnava) cult and sectarian system. She taught for almost twenty years at the University of Utrecht (Netherlands) and is now teaching in the Faculty of Oriental Studies, University of Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINTRODUCTION TO THE FIRST EDITION\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVisnuism is one of the chief religions of the Hindus and the Pancaratra is the oldest surviving Visnuite sect. The influence of its tenets on later Visnuism has undoubtedly been great but has never been thoroughly explored. Despite change and corruption the ritual worship described in the old Pancaratra texts is still performed today in many of the famous temples in southern India and in some in the North. A deeper insight into the historical development of the Visnuite sects, into their ritual, occultism and building of temples and images can only be obtained from the scientific study of these ancient Pancaratra texts which formulate the relevant basic concepts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe theological and ritualistic aspects of the Pancaratra system have attracted scholars from some time past 1 and a number of texts have been edited. Some of these publications are of a high standard and include illuminating introductions. Amongst these, Professor F. O. Schrader's Introduction to the Pancaratra still ranks as the most comprehensive. So far only one Pancaratra text has been translated into English, 3 but the omission of Explanatory notes on the meaning of special terms detracts from its usefulness to the layman. In recent years valuable work in this field is being done by H. Daniel Smith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reason why I have chosen to translate the text of the Laksmi\u003cspan\u003e tantra \u003c\/span\u003eis that its philosophical pronouncements incorporate many of the sect's earlier traditions. I shall elaborate on this point later on. A second reason is because of its occultism, which throws light on an aspect of the Pancaratra system that is not dealt with in any other known text. Since however the size of this book has grown to be quite alarming, I have here been obliged to refrain from discussing the interesting topic of ritualistic esoterism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBefore starting on my apologetics, certain preliminary explanations about my method of work are briefly called for. My translation is based entirely on the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etext edited by Pandit V. Krishnamacharya and published in the Adyar Library Series, No. 87. I have not used any manuscript of the Laksmi Tantra. Therefore, whenever I mention the text or the editor's commentary on it, I refer to Krishnamacharya's edition. Although I have studied the only other publication of this text, printed in Telugu and published at Mysore in 1988, I have not based my translation upon it since Krishnamacharya has utilized it in his edition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have aimed at accuracy in my translation – often unfortunately at the expense of style and when the explanation is needed, it is supplied in a footnote or inserted in parenthesis in the of my translation. I have used parenthesis also to distinguish English words I have used in my translation to make a sentence complete. However, the reader must not expect to find that every Sanskrit word has been translated consistently by the same English term. As words are affected by the context in which they are used, I have used alternative meanings when and as the sense required. Despite care, some irregularities may still persist in the transcription of Sanskrit words. These are unintentional.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom chapter XXXIII onwards I have not translated the clues given for constructing the mantras, but have confined myself to supplying the constructed mantras only. My translation of the first ten verses of chapter XXXII should, I think, suffice to demonstrate how the mantras are construed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst the vast number of Pancaratra Agamas, the Laksmi Tantra stand out because of its almost exclusive treatment of the Visnuite mother-goddess Laksmi, the Sakti of Visnu-Narayana. The text not only glorifies Laksmi, but also women in general as beings created in the cherished form of Laksmi, and it advocates their worship. Moreover, it alludes to the particular sadhana of the left-handed Tantras that requires a female partner 1. Our text is somewhat reticent about the details of that practice, perhaps because it was apprehensive about how the majority of Pancaratra followers would react. It even launches into a lengthy discourse on its ethics and the cautionary measures to be taken. Nevertheless, at the end of this discussion, it asserts that, though not free from the moral danger involved in disregarding strict conventions, the practice is not sinful since the participants are lifted to a supra-mundane level 2. Undoubtedly this reveals the text's sympathy with left-handed Tantric practices, which is not at all surprising considering how prevalent the worship of Sakti was in India. Later scholars of Saktism, such as Bhaskararaya, the commentator of the Lalitasahasranamam, Nagesa Bhatta, the commentator of the Durgasaptasati and Appaya Diksita, the commentator of the Candrakalastuti, not only mention the Laksmi Tantra but cite it 3. Obviously by that time, i.e. the sixteenth century, the text had gained firm recognition as a standard Sakta Agama. In spite of its predominantly Pancaratra Character, its undivided concentration on the worship of Sakti and its assertion that\u003cspan\u003e Durga\u003c\/span\u003e, Bhadrakali and Yogamaya are merely other names for Mahalaksmi, who is Visnu's dynamic power, 4 enabled our text to overcome sectarian boundaries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Laksmi Tantra deals mainly with Pancaratra philosophy and cosmogony (which are inseparable in texts of this kind), and with the mantra-sastra ('linguistic occultism'). A minimum is said about the ritualistic side of worship, and iconography is discussed only in the form of the dhyanas of the most important deities, such as Laksmi-Narayana, the Vyuhas, the main emanations of Laksmi, her retinue etc. Temple architecture and temple worship are totally omitted. The text also ignores public festivals,\u003cspan\u003e \u003c\/span\u003e\u003ci\u003esraddha \u003cspan\u003e dharma \u003c\/span\u003e\u003c\/i\u003e(death rites) and expiratory rites. This silence about rites connected with society and its conventions indicates that the Laksmi Tantra concern itself with the individual adept, who desires to be released from the miseries of worldly existence. This can be achieved by practising yogic\u003cspan\u003e \u003c\/span\u003e\u003ci\u003esadhana\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003e(worship of God and meditation visualizing Him as the personification of a mantra accompanied by the repetition of that mantra), which enables the initiate to receive divine grace, without which salvation is not possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn form, the Laksmi Tantra follows the tradition of both the Sattvata and Jayakhya Samhitas. It deals exhaustively with the Vyuha theory. In that connection, it not only mentions the Sattvata Samhita but proceeds to elaborate on its philosophy. Thus the concept of Visakhayupa – only briefly referred to in the Sattvata – is explained in detail in the Laksmi Tantra. The metaphysical implications of the Vyuha theory and their bearing on the mantra – sastra are put very clearly 1. The basic need supplied by these concepts of divine manifestations is to provide the devotee with an object he can worship in accordance with his spiritual capacity and meditate upon whilst repeating the relevant mantra. This is the most important topic in the Sattvata Samhita, which is classified amongst the texts known as Agama-Siddhanta. But in regard to the ritualistic aspect of worship, the Laksmi Tantra follows the tradition of the Jayakhya Samhita, which accords a central position to the worship of Visnu and His consort Laksmi. Texts of this nature, advocating the worship of a single deity, are called Tantra-Siddhanta. Indeed the Laksmi Tantra depends so largely on the Jayakhya Samhita that it frequently quotes lengthy passages of it. And moreover, one is often obliged to consult the Jayakhya Samhita in order to clarify many of the actual procedures of worship described in the Laksmi Tantra. For example, the description of the mystic diagram called 'nava-padma-mandala' is so terse and obscure that, without recourse to the Jayakhya Samhita, it is incomprehensible. But the Laksmi Tantra's point of departure from the Jayakhya Samhita is the emphasis it lays on the worship of Laksmi, rather than on that of Visnu. It is her retinue that is described and only the Tara-mantra is prescribed for almost all the various rites included in the full programme of worship. The text admits no ambiguity on this point. For instance, in chapter XVI it is said that the way to obtain liberation from the bondage of the material of the world is to worship Laksmi, the Visnu-sakti. One should abandon all other activities and concentrate solely on propitiating the goddess either directly, or indirectly through Visnu, in order to obtain spiritual release. Out of compassion she then comes to the devotee and liberates him by removing all his impurities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most striking feature of the Laksmi Tantra is its treatment of Pancaratra Philosophy. Like most texts of this nature, ours is also basically eclectic. This point is accentuated by its preoccupation with establishing Sakti as the supreme metaphysical principle. At the same time, it attempts to make a synthesis out of all the various concept current in the Pancaratra and Tantric milieu. It does not always succeed in blending all these notions smoothly. Sometimes contradictory ideas, such as Samkhya realism and radical monism (Advaitavedanta), are presented side by side. Nevertheless, at least some degree of harmonization has been achieved, particularly in the delineation of the cosmogony. This has given the Laksmi Tantra a revered position amongst the Pancaratra Agamas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eList of abbreviations\u003c\/td\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of names of the letters\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the first edition\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction to the Indian edition\u003c\/td\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eIntroducing the sastra\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eThe pure creation\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eThe three (phenomenal) gunas\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eVyuhas and their saktis\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eEvolution of the material world from prakrti\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eThe Six kosas of Sakti\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eTattvas and the Jiva as the object and subject of knowledge\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eThe avataras of Laksmi in the six sheaths\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eThe exclusive incarnations of Sakti\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX\u003c\/td\u003e\n\u003ctd\u003eThe three types of God's avataras\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003ctd\u003eVisakhayupa and the Vibhava incarnations\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII\u003c\/td\u003e\n\u003ctd\u003eThe fivefold divine functions\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003ctd\u003eThe true form of the jiva\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV\u003c\/td\u003e\n\u003ctd\u003eThe true nature of Sakti (Laksmi\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003ctd\u003eVarious methods of attaining ultimate truth\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI\u003c\/td\u003e\n\u003ctd\u003eElaboration of the methods to attain the ultimate truth\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe secret method of self-surrender, the fourth method of attaining the highest goal\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003ctd\u003eThe course of mantras and their characteristics\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003ctd\u003eThe Origin of letters\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX\u003c\/td\u003e\n\u003ctd\u003eExplanation of the matrkas\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI\u003c\/td\u003e\n\u003ctd\u003eAnalysis of the structure of a manta and the qualities looked for in a preceptor and in a disciple\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII\u003c\/td\u003e\n\u003ctd\u003eDescription of Laksmi's mantra-form\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIII\u003c\/td\u003e\n\u003ctd\u003eDescription of matrka\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIV\u003c\/td\u003e\n\u003ctd\u003eThe structure of taraka with its parts and the method of initiation in the practice of meditation\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXV\u003c\/td\u003e\n\u003ctd\u003eTara- and Anutara-mantras\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI\u003c\/td\u003e\n\u003ctd\u003eElucidation of the seven vidyas, viz. tara, Tara, Anutara, vagbhava, kama, Sarasvati and Mahalaksmi-bijas.\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII\u003c\/td\u003e\n\u003ctd\u003eDuties of an adept\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVIII\u003c\/td\u003e\n\u003ctd\u003eDaily duties of an adept\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIX\u003c\/td\u003e\n\u003ctd\u003eThe distinction between kriyasakti and bhutisakti, otherwise called Agni and Soma respectively\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXX\u003c\/td\u003e\n\u003ctd\u003eThe two aspects of Sakti, viz. Soma and Surya, and further elucidation of the Sudarsana-mantra\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXI\u003c\/td\u003e\n\u003ctd\u003eThe Sudarsana (kriyasakti\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXII\u003c\/td\u003e\n\u003ctd\u003eTarika in the three states of existence, viz. the gross, the subtle and the absolute states.\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIII\u003c\/td\u003e\n\u003ctd\u003eAnga, upanga and other mantras\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIV\u003c\/td\u003e\n\u003ctd\u003eThe hand postures and method of ritualistic bath\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXV\u003c\/td\u003e\n\u003ctd\u003eThe purification of the body (Bhutasuddhi\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVI\u003c\/td\u003e\n\u003ctd\u003eDescription of the images and the process of the mental sacrifice\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003ctd\u003eExternal sacrifice (construction of the platform for worship; mandala of nine lotuses)\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXVII\u003c\/td\u003e\n\u003ctd\u003eExternal worship, Further details with a description of some lesser deities\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXXIX\u003c\/td\u003e\n\u003ctd\u003eVarious requisites for external worship\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLI\u003c\/td\u003e\n\u003ctd\u003eThe daily duties of an adept\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLII\u003c\/td\u003e\n\u003ctd\u003eThe initiation and abhiseka ceremonies\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIII\u003c\/td\u003e\n\u003ctd\u003eThe rite of purascarana, the ritual worship of the mantra of Tarika\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIV\u003c\/td\u003e\n\u003ctd\u003eDifferent methods of worshipping the mantra of Tarika\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLV\u003c\/td\u003e\n\u003ctd\u003eRevealing the secret mantras of the Tarika group\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVI\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Laksmi-mantra and results obtained\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVII\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Kirti-mantra and results obtained.\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLVIII\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the Jaya-mantra and results obtained\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXLIX\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Maya-mantra and results obtained. Pratistha of an image of Laksmi Narayana.\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eL\u003c\/td\u003e\n\u003ctd\u003eThe Power of the Sri-sukta.\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLI\u003c\/td\u003e\n\u003ctd\u003eA brief summary of the Cosmogony\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLII\u003c\/td\u003e\n\u003ctd\u003eThe mantras\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIII\u003c\/td\u003e\n\u003ctd\u003eSummarizing ritual performances\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIV\u003c\/td\u003e\n\u003ctd\u003eBhutasuddhi and Anganyasa\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLV\u003c\/td\u003e\n\u003ctd\u003eA Yogin's vision of his inner body\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLVI\u003c\/td\u003e\n\u003ctd\u003eMissing\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLVII\u003c\/td\u003e\n\u003ctd\u003eSummary of the four states of sound and conclusion.\u003c\/td\u003e\n\u003ctd\u003e368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram I\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram II\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDiagram III, IV and V at the end of the Book\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of terms\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of mantras\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Sanjukta Gupta","offers":[{"title":"Paperback","offer_id":41510719946890,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41510719979658,"sku":"","price":1300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/LAKSHMITANTRASanjuktaGuptaCOVERCURVE.jpg?v=1710395633"},{"product_id":"ambedkar-and-buddhism","title":"Ambedkar and Buddhism","description":"\u003cp style=\"text-align: left;\"\u003eOn the morning of 14 October 1956, at a mass rally in the Indian town of Nagpur, four hundred men and women turned their backs on a millennium of degradation and slavery. Finally renouncing Hinduism, with its cruel system of 'graded inequality, they turned instead to Buddhism, in search of dignity, hope and a path to self-improvement. Over the coming months, Hindu India shook as hundreds of thousands more followed their example, and as the Buddha Dhamma came back to life in the land of its birth. The man solely responsible for this historic revival was Dr. Bhimrao Ramji Ambedkar; politician, and educationalist; India's first law Minister, chief architect of her constitution- and lifelong champion of her downtrodden million.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVishnu SITARAM SUKTHANKAR (4 May 1887-21 January 1943) was an eminent Indologist and a scholar of Sanskrit. He was educated at the Maratha High School and later at St. Xavier's College in Bombay. After passing his Intermediate Examination, he left for En\u003c\/p\u003e","brand":"Sangharakshita","offers":[{"title":"Default Title","offer_id":41311602573450,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/10702_2048x2048_1a51812d-6c8b-432a-a48d-a1a5e178aeaa.webp?v=1658132962"},{"product_id":"gayatri-the-highest-meditation","title":"Gayatri","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":3,\"3\":1},\"15\":\"Calibri\",\"16\":11}' data-sheets-value=\"{\u0026quot;1\u0026quot;:2,\u0026quot;2\u0026quot;:\u0026quot;Of all mantras, the supreme and the most potent power of powers is the great, glorious Gayatri-mantra. It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he of any caste, creed, claim, or sect. It is only one's faith and purity of heart that really count. Indeed, Gayatri is an impregnable spiritual armour, a veritable fortress, that guards and protects its votary, that transforms him into the divine, and blesses him with the brilliant light of the highest spiritual illumination. Whatever your Ista-devata may be, the regular repetition of a few-mala-s of Gayatri every day will bestow upon you\\n all that is auspicious and benevolent, herein and hereafter. The sages of the Himalayas have demonstrated to the world at large that one can live a long life with perfect healthy by meditating on Gayatri mantra. All the masters of yore and the living masters constantly meditate on this mantra and have made it a rule for all those who follow the path of Vedas or revelations to practise Sandhya-vandan or meditation on Father-Mother God through the light of the sun. As the whole humanity in its evolutionary process must reach the Light of Truth and attain immortality, the best and the highest meditation is presented here by giving reverence to the tradition but still explaining it to the modern man. This book describes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (Water rites, sitting posture, time, atmosphere, breath control, pronunciation of sacred sounds) of this ancient medition. In Yoga, the mantra is a mystical formula, an incantation, which aids the individual to liberate the self and attain bliss and ultimate fulfilment. The highest Meditationdescribes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (water rites, sitting posture, time, atmosphere, breath controle, pronunciation of sacred sounds) of this ancient meditation. there are few books available on the Gayatri meditationin English. Professor T.K.Venkateswaran of the Department of Religious Studies, University of Detroit, praises Sant Keshavadas Work and States that if the Gayatri Mantra is understood, repeated, and meditated upon, in the manner in which it is presented in this book, it will illumine the intellect and produce the highest bliss, creativity, and success in the world.\u0026quot;}\"\u003eOf all mantras, the supreme and the most potent power of powers is the great, glorious Gayatri mantra. It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he of any caste, creed, claim, or sect. It is only one's faith and purity of heart that really count. Indeed, Gayatri is an impregnable spiritual armour, a veritable fortress, that guard and protects its votary, that transforms him into the divine, and blesses him with the brilliant light of the highest spiritual illumination. Whatever your Ista-devata may be, the regular repetition of a few-mala-s of Gayatri every day will bestow upon you all that is auspicious and benevolent, herein and hereafter. The sages of the Himalayas have demonstrated to the world at large that one can live a long life with perfect healthy by meditating on Gayatri's mantra. All the masters of yore and the living masters constantly meditate on this mantra and have made it a rule for all those who follow the path of Vedas or revelations to practise Sandhya-Vandana or meditation on Father-Mother God through the light of the sun. As the whole of humanity in its evolutionary process must reach the Light of Truth and attain immortality, the best and the highest meditation is presented here by giving reverence to the tradition but still explaining it to modern man. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":3,\"3\":1},\"15\":\"Calibri\",\"16\":11}' data-sheets-value=\"{\u0026quot;1\u0026quot;:2,\u0026quot;2\u0026quot;:\u0026quot;Of all mantras, the supreme and the most potent power of powers is the great, glorious Gayatri-mantra. It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he of any caste, creed, claim, or sect. It is only one's faith and purity of heart that really count. Indeed, Gayatri is an impregnable spiritual armour, a veritable fortress, that guards and protects its votary, that transforms him into the divine, and blesses him with the brilliant light of the highest spiritual illumination. Whatever your Ista-devata may be, the regular repetition of a few-mala-s of Gayatri every day will bestow upon you\\n all that is auspicious and benevolent, herein and hereafter. The sages of the Himalayas have demonstrated to the world at large that one can live a long life with perfect healthy by meditating on Gayatri mantra. All the masters of yore and the living masters constantly meditate on this mantra and have made it a rule for all those who follow the path of Vedas or revelations to practise Sandhya-vandan or meditation on Father-Mother God through the light of the sun. As the whole humanity in its evolutionary process must reach the Light of Truth and attain immortality, the best and the highest meditation is presented here by giving reverence to the tradition but still explaining it to the modern man. This book describes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (Water rites, sitting posture, time, atmosphere, breath control, pronunciation of sacred sounds) of this ancient medition. In Yoga, the mantra is a mystical formula, an incantation, which aids the individual to liberate the self and attain bliss and ultimate fulfilment. The highest Meditationdescribes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (water rites, sitting posture, time, atmosphere, breath controle, pronunciation of sacred sounds) of this ancient meditation. there are few books available on the Gayatri meditationin English. Professor T.K.Venkateswaran of the Department of Religious Studies, University of Detroit, praises Sant Keshavadas Work and States that if the Gayatri Mantra is understood, repeated, and meditated upon, in the manner in which it is presented in this book, it will illumine the intellect and produce the highest bliss, creativity, and success in the world.\u0026quot;}\"\u003eThis book describes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (Water rites, sitting posture, time, atmosphere, breath control, pronunciation of sacred sounds) of this ancient meditation. In Yoga, the mantra is a mystical formula, an incantation, which aids the individual to liberate the self and attain bliss and ultimate fulfilment. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":3,\"3\":1},\"15\":\"Calibri\",\"16\":11}' data-sheets-value=\"{\u0026quot;1\u0026quot;:2,\u0026quot;2\u0026quot;:\u0026quot;Of all mantras, the supreme and the most potent power of powers is the great, glorious Gayatri-mantra. It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he of any caste, creed, claim, or sect. It is only one's faith and purity of heart that really count. Indeed, Gayatri is an impregnable spiritual armour, a veritable fortress, that guards and protects its votary, that transforms him into the divine, and blesses him with the brilliant light of the highest spiritual illumination. Whatever your Ista-devata may be, the regular repetition of a few-mala-s of Gayatri every day will bestow upon you\\n all that is auspicious and benevolent, herein and hereafter. The sages of the Himalayas have demonstrated to the world at large that one can live a long life with perfect healthy by meditating on Gayatri mantra. All the masters of yore and the living masters constantly meditate on this mantra and have made it a rule for all those who follow the path of Vedas or revelations to practise Sandhya-vandan or meditation on Father-Mother God through the light of the sun. As the whole humanity in its evolutionary process must reach the Light of Truth and attain immortality, the best and the highest meditation is presented here by giving reverence to the tradition but still explaining it to the modern man. This book describes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (Water rites, sitting posture, time, atmosphere, breath control, pronunciation of sacred sounds) of this ancient medition. In Yoga, the mantra is a mystical formula, an incantation, which aids the individual to liberate the self and attain bliss and ultimate fulfilment. The highest Meditationdescribes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (water rites, sitting posture, time, atmosphere, breath controle, pronunciation of sacred sounds) of this ancient meditation. there are few books available on the Gayatri meditationin English. Professor T.K.Venkateswaran of the Department of Religious Studies, University of Detroit, praises Sant Keshavadas Work and States that if the Gayatri Mantra is understood, repeated, and meditated upon, in the manner in which it is presented in this book, it will illumine the intellect and produce the highest bliss, creativity, and success in the world.\u0026quot;}\"\u003eThe highest Meditation describes the Gayatri, the mantra which helps the higher man to be born in us all. Sant Keshavadas profoundly tells the meaning and many facets (water rites, sitting posture, time, atmosphere, breath control, pronunciation of sacred sounds) of this ancient meditation. there are few books available on Gayatri meditation in English. Professor T.K.Venkateswaran of the Department of Religious Studies, University of Detroit, praises Sant Keshavadas Work and States that if the Gayatri Mantra is understood, repeated, and meditated upon, in the manner in which it is presented in this book, it will illumine the intellect and produce the highest bliss, creativity, and success in the world.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSant Keshavadas was born on July 22, 1934, on the Hindu holy day of Ekadashi, in Bhadragiri, a small village near Mysore in southern India. He was named Radha-Krishna by his parents, Venkataramana Pai and Rukmini Bai. In 1956, Radha-Krishna earned a B.A. from Mahatma Gandhi Memorial College, and two years later he received an L.L.B. at the Udipi Law College. After graduation, he married Srimathi Rama Mataji, who joined him in his mission and helped him establish an ashram in Bangalore, Sant Keshavadas (1934–1997), a prominent teacher of Vedanta philosophy and yoga, known for his entrancing music and storytelling (Courtesy Temple of Cosmic Religion, Oakland) Karnataka, in the 1960s. He established several ashrams in India, including his headquarters at the Vishwa Shanti Ashram in Bangalore, an ashram in Trinidad, and one in Oakland, California.\u003cstrong\u003e\u003c\/strong\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSADGURU SANT KESHAVADAS is a spiritual leader of many dimensions. He is also the author of several works. His teachings and writings are like a Maha-yana, a great ship or vehicle, which is not exclusive, but has a place for everyone, scholars and laymen, Indians and Americans, Hindus and Christians, men and women of all religious persuasions. The present excellent volume on the Gayatri and its significance and practice truly and fully reflect this universal appeal and approach.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe theme of the work is a most profound one. Lord Krsna declares in the Gita: ‘‘Among the various forms of worship and sacrifice, I am japa-meditation.” Thus, God dwells in the japa. \"By japa alone\", the great law-giver and prophet Manu says: \"A spiritual person will undoubtedly attain bliss and ultimate fulfilment. It is immaterial if he performs or omits to perform other sacred rituals. Such a spiritual person is the true friend of the world\" (Manu-smrti II.87).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJapa is the constant repetition of a mantra, accompanied by an intense meditation on the deity invoked by the mantra. Gayatri is declared to be the highest mantra in Hindu religious writings. It is the very essence of the three holy Veda-s, Rk, Yajus and Saman. \"Brahma, the Supreme Creator, drew out each one of the three padas of this mantra from each one of the three Veda-s\" (Manu-smrti II.77).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Supreme Deity invoked by the Gayatri mantra is the Light symbolized by the physical luminary, the sun. There is an ancient symbol of Christ as the Solar Christ, Christ symbolized by the sun. Not only is physical solar energy highly beneficial to mankind in providing heat, as we are now more aware, but it also stimulates and nourishes all life and heals various diseases. The ineffable, resplendent Supreme Reality, the Light behind the sun, is a source of unsurpassed spiritual energy, upon which, by the repetition of Gayatri and its meditation, mankind can draw forth stimulation and nourishment of the higher intellect and ultimate spiritual fulfilment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGayatri helps the higher man to be born in all of us. She is the \"Savior of the singer of the mantra.\" Gayatri is the only mantra whose name ends in tra (meaning protection, saving force, and grace).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book on Gayatri by Sant Keshavadas joyfully performs several functions. It, of course, beautifully explains the central meaning and significance of the mantra in all its fullness. But, it also describes such practical things as the use of purificatory water rites and the techniques of this japa: the posture of sitting, time, atmosphere, proper breath control, the use of the fingers of the hand for the various kriya-s, the use of the rosary, the proper pronunciation of the sacred sounds, etc. This will immensely help the new practitioner and will educate and put him on the path of practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe volume also discusses the hidden meanings of the Pranava and the Vyiihrti portions of the mantra. There is a highly useful chart at the end which indicates the seven-fold symbolism of the Vyahrti and relates and integrates it with the seven-fold aspects of the macrocosm and the microcosm and the aspects of life. If the Gayatri mantra is understood, repeated, and meditated upon, in the manner so completely described and explained in this rare and unusual volume, it will be productive of the highest bliss, unparalleled intellect and creativity, and manifold mastery and success in the world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe owe deep gratitude to Sant Keshavadas for this outstanding book on Gayatrt, which fulfils a need in this important field and subject area for the readers. Also, we are deeply grateful to Dr. Shyam Argade and Mrs. Veena Argade, for their unique bene-faction and loving munificence, without which the printing and publication of this book would not have been possible. Dr. Argade's father has performed Gayatri meditation several million times in his life. Veena and Shyam have shown great devotion, dedication, and leadership in the promotion of various causes and in the religious and cultural life of the Indian community of Greater Detroit. They are also devoted and loving disciples of Sadguru Sant Keshavadas, May the Supreme Mother Gayatri, the holy tattvartha-varnatmika, confer Her manifold blessings upon them and their children and family.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTHERE IS NO greater meditation than Giiyatri meditation. There are very few books available on this profound subject in English. With the material available in Sanskrit and other languages an humble attempt is made to describe the many facets of this most ancient meditation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sages of the Himalayas have demonstrated to the world at large that one can live a long life with perfect health by meditating on Gayatrl-mantra. All the masters of yore and the living masters constantly meditate on this mantra and have made it a rule for all those who follow the path of Veda-s or revelations to practise Sandhyii-vandana or meditation on Father-Mother God through the light of the sun. As the whole of humanity in its evolutionary process must reach the Light of Truth and attain immortality, the best and the highest meditation is presented here by giving reverence to the tradition but still explaining it to modern man.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne may have to read this book very carefully, reverentially, and many times before one can really understand fully the contents. It is just impossible to simplify them more than what has been done here.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have had assistance from several people so that this book could see the light of day. First of all, I want to thank my spiritual disciples of the Temple of Cosmic Religion, Southfield, Michigan, for their continuous cooperation. May God bless Sri Ravidas, Sri Chandrashekhar, and Sister Karuna. My special blessings go to Sister Karuna for her dedicated service in typing, editing, and doing everything needed to bring this book to- together. May God bless her with greater energy and health for helping me to write more books. May the Universal Mother bless Narayanadas of Michigan for the wonderful artwork of Gayatri devi included in this book. I am grateful to Dr. Shyam Argade and his devoted wife, Smt. Veena Argade, for their kind donation that made the printing of this book possible. May Gayatri devi bless them and their children with prosperity and peace.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI must also thank my dear Rand Martin Holiday for his timely help in making the publication of this book possible. It is my joyful duty to thank my beloved friend, Professor Sri T.K. Venkateswaran, Chairman, Department of Religious Studies, University of Detroit, for his most profound Introduction to this holy book. May Goddess Gayatri bless him, his family, and his children.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, I pray to the Divine Mother Gayatri to bless all who read this book with health, prosperity, and peace. May the entire world be filled with peace!\u003cspan\u003e \u003c\/span\u003e\u003cb\u003eContents:\u003c\/b\u003e\u003c\/p\u003e\n\u003cpre style=\"text-align: left;\"\u003e            \u003ci\u003eIntroduction  Preface  Gayatri-sadhana  Prayer to Gayatri\u003c\/i\u003e    \u003c\/pre\u003e\n\u003ccenter\u003e\n\u003cpre\u003e            Part I  Mantra-yoga\u003c\/pre\u003e\n\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eYoga Mantra-yoga Japa-yoga Who Is a Guru? Dhyana-yoga or Yoga of Meditation\u003c\/p\u003e\n\u003ccenter\u003ePart II Sandhya-vandana\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMeditation on Gayatri Gayatri, the Personal Mother Upanayana-samskara Gayatri, the Highest Meditation for Illumination Gayatri-sadhana Gayatri Meditation Gayatri and Purusa-sukta Visvamitra Practice of Sandhya-Vandana Chart of the Gayatri Meditation on\u003cspan\u003e Kundalini \u003c\/span\u003ethrough the Gayatri-mantra Different Gayatri-s\u003c\/p\u003e","brand":"Sadguru Sant Keshavadas","offers":[{"title":"Default Title","offer_id":41544469512330,"sku":"","price":245.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/51_2048x2048_8f14b1a6-edb9-458c-9740-6c07d598906a.webp?v=1658733247"},{"product_id":"gods-beyond-temples","title":"Gods Beyond Temples","description":"\u003cp\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-sheets-value='{\"1\":2,\"2\":\"The sacred in the Indian tradition is more an experience than a concept and goes much beyond the narrow confines of an organized temple or even a shrine. The gods of this tradition, as well as those who hold them sacred, are simple and unpretentious yet dignified and self-assured. Whether it is a tree that is held sacred or a naturally occurring stone that is referred to, a river that is the embodiment of divinity itself, an ancestor that is the embodiment of divinity itself, an ancestor that is worshipped, a fabric that is simply draped, a roadside shrine on a busy street or a votive terracotta horse that is lovingly made and offered, a narrative scroll that holds its audience spell-bound; here is religion at work that is as spontaneous as it is intense, charged with faith, fervor and commitment; now private and now shared, that forms an integral part of the lived lives of these common people, be they rural or urban, tribal or traditional. The rituals and practices for these deities are neither scripted nor canonized, but what they may lack in grandeur, erudition, and ceremony, they more than make up up the faith and feeling that they generate. In a civilization that has encountered majestic truths and erected grand temples, these sacred manifestations and expressions of the ordinary people tend to be sidelined or dismissed by scholars as well as the world at large, as minor or lesser gods worthy of curiosity but not of serious study, but it is important to remember that they have a beauty and presence of their own in the pluralistic Indian tradition.\"}' data-sheets-userformat='{\"2\":14785,\"3\":{\"1\":0,\"3\":1},\"9\":0,\"10\":0,\"11\":4,\"14\":{\"1\":2,\"2\":0},\"15\":\"Calibri\",\"16\":11}'\u003eThe sacred in the Indian tradition is more an experience than a concept and goes much beyond the narrow confines of an organized temple or even a shrine. The gods of this tradition, as well as those who hold them sacred, are simple and unpretentious yet dignified and self-assured. Whether it is a tree that is held sacred or a naturally occurring stone that is referred to, a river that is the embodiment of divinity itself, an ancestor that is the embodiment of divinity itself, an ancestor that is worshipped, or a fabric that is simply draped, a roadside shrine on a busy street or a votive terracotta horse that is lovingly made and offered, a narrative scroll that holds its audience spell-bound; here is religion at work that is as spontaneous as it is intense, charged with faith, fervour and commitment; now private and now shared, that forms an integral part of the lived lives of these common people, be they rural or urban, tribal or traditional. The rituals and practices for these deities are neither scripted nor canonized, but what they may lack in grandeur, erudition, and ceremony, they more than make up for the faith and feeling that they generate. In a civilization that has encountered majestic truths and erected grand temples, these sacred manifestations and expressions of the ordinary people tend to be sidelined or dismissed by scholars as well as the world at large, as minor or lesser gods worthy of curiosity but not of serious study, but it is important to remember that they have a beauty and presence of their own in the pluralistic Indian tradition.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cspan data-sheets-value='{\"1\":2,\"2\":\"HARSHA V. DEHEJIA has a double doctorate, one in Medicine\\n and the other in Ancient Indian Culture both from Bombay University, in India. His first two books, The Advaita of Art and Parvatidarpana have been acclaimed.\"}' data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":2,\"2\":0},\"15\":\"Calibri\",\"16\":11}'\u003eHARSHA V. DEHEJIA has a double doctorate, one in Medicine and the other in Ancient Indian Culture both from Bombay University, in India. His first two books, The Advaita of Art and Parvatidarpana have been acclaimed.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eHARSHA V. DEHEJIA\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGods Beyond Temples\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAMIT AMBALAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Portable Shrinathji\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSUMANTA BANERJEE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Odyssey of the Bankura Horse\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNICHOLAS BARNARD\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBejewelled Gods\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMONISHA BHARADWAJ\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLiving with the Gods\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNARENDRA BOKHARE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSmall Shaiva Bronzes of Maharashtra\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKUSUM BUDHWAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Court of Divine Justice:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKumaon’s Golu Devata\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINDRANATH CHAUDHURY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eItinerant Singers:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBaul, the Dancing Mendicants of Bengal\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eROSEMARY CRILL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThread, Cloth and Costume:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTextiles in the Hindu Tradition\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eYASHODHARA DALMIA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Gods of the Warlis\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHARSHA V. DEHEJIA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUrban Spaces as Visual Theophany\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDEVANGANA DESAI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKurma: Support of the Cosmic Axis\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJASLEEN DHAMIJA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurya: Light to Enlightenment\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHOMAS DONALDSON\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePosts, Pots and Pebbles:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAniconic Village Goddesses of Orissa\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRANJIT HOSKOTE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLandscape as Shrine:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEntering the Event Horizon of Tukaram\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMAZHAR HUSSAIN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFuneral Practices and Paradise Symbolism:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIslamic Art and Architecture\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSTEPHEN HUYLER\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGods of the Thresholds:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Liminal Arts of Hindu Householders\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSTEPHEN INGLIS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity and Pots in South India\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAYA JAITLEY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Sons of Vishvakarma\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eANEES JUNG\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Unknown Sufi\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMADHU KHANNA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSvayambhu: The Nature Icons of Prakriti\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRAVI KHANNA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity in Sound\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSUNIL KOTHARI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Rasa Lilas of Braj\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLALIT KUMAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDevotional Objects of the Jains\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNANDITHA\u003cspan\u003e KRISHNA\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUtsava Murtis: When Gods Go Visiting\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRICHARD LANNOY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReflections on Benaras\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCORNELA MALIEBRIEN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMobile Shrines in India\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCORNELA MALLEBRIEN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Bronzes of Bastar\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePAOLA MANFREDI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Tree of Life\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKIRIT MANKODI\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Deotas of Himachal\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eASHVIN MEHTA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity in Solitude\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAGDISH MITTAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGods of the Fabrics:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSacred Images in Kalamkaris\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePUSHPESH PANT\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDivinity of Food\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMAKARAND PARANJAPE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTen Meditations on the Guru\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHRISTOPHER PINNEY\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePaper Gods\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHAKU SHAH\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Votive Horse of Gujarat\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKAVITA SINGH\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe God Who Looks Away:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePhad Paintings of Rajasthan\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAWAHAR SIRCAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Aniconic Cult of\u003cspan\u003e Dharma \u003c\/span\u003ein Bengal\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTULSI VATSAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Goddess as a Pot\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eARCHANA VERMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePainting the Goddess:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFolk Paintings from the Mithila Region\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBIMLA VERMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSanjbi: A Goddess of Murals\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbout the Contributors\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e","brand":"Harsha V. Dehejia","offers":[{"title":"Hardbound","offer_id":41544510275722,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihe056.jpg?v=1683544536"},{"product_id":"handbook-of-hindu-mythology-george-m-williams","title":"Handbook of Hindu Mythology","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-sheets-textstyleruns='{\"1\":0}{\"1\":209,\"2\":{\"2\":{\"1\":2,\"2\":0},\"3\":\"Calibri\",\"4\":11,\"6\":1}}{\"1\":236,\"2\":{\"2\":{\"1\":2,\"2\":0},\"3\":\"Calibri\",\"4\":11}}{\"1\":647,\"2\":{\"2\":{\"1\":2,\"2\":0},\"3\":\"Calibri\",\"4\":11,\"6\":1}}{\"1\":655,\"2\":{\"2\":{\"1\":2,\"2\":0},\"3\":\"Calibri\",\"4\":11}}{\"1\":664,\"2\":{\"2\":{\"1\":2,\"2\":0},\"3\":\"Calibri\",\"4\":11,\"6\":1}}{\"1\":675,\"2\":{\"2\":{\"1\":2,\"2\":0},\"3\":\"Calibri\",\"4\":11}}' data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":2,\"2\":0},\"15\":\"Calibri\",\"16\":11}' data-sheets-value=\"{\u0026quot;1\u0026quot;:2,\u0026quot;2\u0026quot;:\u0026quot;Unlike many other ancient mythologies, Hinduism thrives in the modern world. One billion \\nfollowers and countless others have been captivated by its symbolic representations of love, karma, and reincarnation. Handbook of Hindu Mythology offers an informative introduction to this dauntingly complex mythology of multifaceted deities, lengthy heroic tales, and arcane philosophies-all with a 3,000-year history of reinterpretations and adaptations. Williams offers a number of pathways by which to approach Hinduism's ever-changing gods and goddesses (e.g., Brahmâ, Vishnu, Siva), spiritual verses (such as the Vedas), secular epics (including the Râmâyana and the Mahâbhârata), myths within myths, devotional and esoteric traditions, psychic and yogic disciplines, and magical practices. With this handbook, readers can explore the history of Hindu mythology, follow a detailed timeline of key episodes and historical events, and look up specific elements of historical or contemporary Hinduism in a beautifully illustrated reference work. It is the ideal introduction to the origins of Hinduism, the culture that shaped it from antiquity to the present, and the age-old stories, ideas, and traditions that speak to the human condition as eloquently today as ever. Including annotated bibliographies, a glossary of cultural and mythological terms, and numerous illustrations, here is a gold mine of information on Hindu mythology.\u0026quot;}\"\u003eUnlike many other ancient mythologies, Hinduism thrives in the modern world. One billion followers and countless others have been captivated by its symbolic representations of love, karma, and reincarnation. Handbook of Hindu Mythology offers an informative introduction to this dauntingly complex mythology of multifaceted deities, lengthy heroic tales, and arcane philosophies-all with a 3,000-year history of reinterpretations and adaptations. Williams offers a number of pathways by which to approach Hinduism's ever-changing gods and goddesses (e.g., Brahmâ, Vishnu, Siva), spiritual verses (such as the Vedas), secular epics (including the Râmâyana and the Mahâbhârata), myths within myths, devotional and esoteric traditions, psychic and yogic disciplines, and magical practices. With this handbook, readers can explore the history of Hindu mythology, follow a detailed timeline of key episodes and historical events, and look up specific elements of historical or contemporary Hinduism in a beautifully illustrated reference work. It is the ideal introduction to the origins of Hinduism, the culture that shaped it from antiquity to the present, and the age-old stories, ideas, and traditions that speak to the human condition as eloquently today as ever. Including annotated bibliographies, a glossary of cultural and mythological terms, and numerous illustrations, here is a gold mine of information on Hindu mythology.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-sheets-userformat='{\"2\":14721,\"3\":{\"1\":0,\"3\":1},\"10\":0,\"11\":4,\"14\":{\"1\":3,\"3\":1},\"15\":\"Calibri\",\"16\":11}' data-sheets-value='{\"1\":2,\"2\":\"George M. Williams is Emeritus Professor of Religious Studies\\n at California State University, Chico. He was one of the founders of the Religion in Modern India section of the American Academy of Religion and its first chair.\"}'\u003eGeorge M. Williams is an Emeritus Professor of Religious Studies at California State University, Chico. He was one of the founders of the Religion in Modern India section of the American Academy of Religion and its first chair.\u003c\/span\u003e\u003c\/p\u003e","brand":"George M. Williams","offers":[{"title":"Paperback","offer_id":41544654192778,"sku":"","price":995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/71ywYFouMSL.jpg?v=1658735311"},{"product_id":"the-hidden-wisdom-of-the-goddess","title":"The Hidden Wisdom of the Goddess","description":"\u003cp style=\"text-align: left;\"\u003eThe Hidden Wisdom of the Goddess is an extended meditation in the form of a novel that follows the Devimahatmya's basic outline, condensed here and expanded there in freely imaginative ways. In the Devimahatmya the seer Medhas teaches through the language of myth, which cries out for interpretation because little is spelt out. The Hidden Wisdom to the Goddess communicates the hidden wisdom of the holy man's teachings simply, directly, and eloquently.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of the book consists of newly invented scenes, incidents, and conversations between Medhas and his two disciples, King Suratha and the merchant Samadhi. As the book progresses, the main characters become fleshed out and take on a life of their own. All the while, the writing probes ever deeper into the mystery of human existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDEVADATIA KALI (David Nelson) began his long association with Hinduism in 1966 and three years later became an initiated disciple of Swami Prabhavananda, a teacher of Vedanta in the Ramakrishna lineage and the founder of the Vedanta Society of Southern California.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe speaks at temples, churches, colleges, and interfaith conferences throughout California and is a frequent lecturer at the Vedanta Society. Devadatta, who lives in Santa Barbara, is also the author of In Praise of the Goddess: The Devimahatmya and its Meaning, also published by Nicolas Hays and reprinted by Motilal Banarsidass as Devimahatmayam: In Praise of the Goddess.\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Devadatta Kali","offers":[{"title":"Paperback","offer_id":41544685617290,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41544685650058,"sku":"","price":595.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HIDDENWISDOMOFTHEGODDESS.jpg?v=1660390755"},{"product_id":"the-hindu-vision","title":"The Hindu Vision","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThis is a discerning and lucid articulation of Hindu belief and practice. Professor Rambachan combines insight born out of his own devotion with mastery of relevant texts and traditions to create a gem of a book. He describes worship in its familial and temple contexts, holding before the reader the aim of worship as unbroken awareness of God in all of life. This awareness intensifies and expands the religious and moral meaning of life, death, and human action, Dharma, moksa and rebirth, and other classical Hindu teachings, are set forth with an elegance of style and economy of words. Rambachan is especially attentive to common misunderstandings of Hindu teachings. He shows how Hinduism avoids determinism, encourages freedom from ignorance and a joyful celebration of life, and issues forth in compassionate concern for others. The final chapter, 'A Hindu Looks at Jesus' will be of special value for Hindu-Christian dialogue. It is difficult to imagine a more accessible, concise and helpful introduction to the profound themes of Hinduism.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eANANTANAND RAMBACHAN is an Associate Professor of Religion at St. Olaf College in Minnesota. A native of Trinidad and Tobago, Dr Rambachan earned his PhD at the University of Leeds in the United Kingdom. He was awarded Trinidad's second-highest national honour, the Chaconia Gold Medal, for public service in 1987.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring the years 1983-86, I was invited, on various occasions, by the British Broadcasting Corporation to record a series of talks on Hinduism. These lectures were transmitted around the world on the radio series entitled, \"Reflections\". Twenty-one talks, each just under five minutes in length, were diverse and included discussions of Hindu worship, the goal of Hindu life, a Hindu view of Jesus, death and dying in Hinduism, and the spirituality of action in the Bhagavadgita.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeveral friends have prompted me to make these talks available in book form, and it is with their encouragement these are offered here. Amendments have been made to the lectures for the purpose of publication, but I have attempted to preserve the conversational tone with which they were originally delivered. Speaking about Hinduism requires selectivity and generalization and the material presented here reflects the deep influence of the Vedanta, and particularly the Advaita, tradition on my understanding of Hinduism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am deeply grateful to Pauline Webb of the British Broadcasting Corporation who invited me to deliver these lectures and who patiently taught me my first lessons in radio broadcasting. I am thankful to Dr. Jon Moline, the Dean of Saint Olaf College, who generously supported the preparation of this manuscript and Brett Rabe and Craig Rice who undertook the typing and formatting. I am indebted to my wife, Geeta, who assisted in various ways with the original broadcasts and who has been a source of encouragement and valuable suggestions. Finally, I wish to record my appreciation to the many BBC listeners who responded with questions and letters of encouragement.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eWorship in Hinduism\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Fullness of Life in Hinduism\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eUnderstanding Death and Dying in Hinduism\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Spirituality of Action in the Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eA Hindu Looks at Jesus\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Anantanand Rambachan","offers":[{"title":"Paperback","offer_id":41544785920138,"sku":"","price":125.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/61_600x_3b3a12bd-0af2-4ca8-b773-030d102114d4.jpg?v=1658742727"},{"product_id":"introduction-to-hindu-dharma-illustrated","title":"Introduction to Hindu Dharma (Illustrated)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHis Holiness the 68th Jagadguru of Kanchi died in 1994 at the age of 100. He was one of the most beloved and honoured spiritual figures of the twentieth century. This book has the distinction of introduction to Hinduism in today's world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe discourses in this book cover all three categories of teaching: prayer and virtue; an explanation of Hindu metaphysical Truth; and an explanation of the conflict between traditional Hindu dharma and modernity. Selected texts from a large number of his discourses have been recorded, transcribed, and translated into English. In many instances, Jagadguru's own Tamil definition of Sanskrit terms has been translated into English. While these definitions have been retained, additional definitions have been incorporated into the text to facilitate comprehension without constant recourse to the glossary.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMICHAEL OREN FITZGERALD is the author and editor of a dozen books on world religions that have received eleven prestigious awards. Eight of his books and two of his documentary films are used in university classes. Fitzgerald has taught Religious Traditions of the North American Indians in the Indiana University Continuing Studies Department and holds a Doctor of Jurisprudence from Indiana University. He has spent extended periods of time visiting traditional cultures and attending sacred ceremonies throughout the world. Fitzgerald and his wife live in Bloomington, Indiana.\u003c\/p\u003e","brand":"Arvind Sharma, Michael Oren Fitzgerald","offers":[{"title":"Paperback","offer_id":41544803844234,"sku":"","price":555.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nat592.webp?v=1683546239"},{"product_id":"krishna-hari-a-play","title":"Krishna Hari: A Play","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is a dramatic presentation in three Acts about one of the most significant episodes of the Shrimad Bhagavatam the birth of Lord Krishna. It is a story about the atrocities committed by King Kamsa and his subsequent fall and death by Krishna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eACT ONE deals with the tragic fate of Devaki and Vasudeva, Krishna's parents, and their incarceration in prison.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eACT TWO is a joyous account of Krishna's early childhood and his divine relationship with the Gopis and Radha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eACT THREE sees the culmination of the divine prophecy and the death of Kamsa.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eNandlal Tulsiram, a Canadian citizen, whose ancestors left India a century ago, was born in South Africa in 1926. He studied in South Africa and at Carleton University in Canada. He taught English language, literature and linguistics at schools, colleges and universities in six countries for thirty-seven years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow retired, the author spends his time travelling, writing and delivering lectures on various social and religious topics. He has written, produced and directed many plays on Indian and African themes. Apart from his numerous productions he wrote and produced Krishna Hari and With Love From Luangwa for the Festival of Zambia Theatre Arts. He also wrote, produced and directed Scenes from the Ramayana at the University of Tripoli, Libya. He has written several papers on Hindu religion and philosophy and is now working on the 'Poetic Imagery of Tulasidasa's Ramacharitamanasa'. He has most recently written a paper on 'Mahatma Gandhi in South Africa' and is planning to write a novel soon.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eKrishna Hari, one of the most readable plays ever written on the themes of Kamsa's atrocities and the birth of Krishna, reveals the mastery the dramatist has of Indian mythological materials. His knowledge of Indian scriptures, especially of Shrimad Bhagavatam, is both extensive and deep, one of the most welcome fruits of which is the display, a dramatization of one of the most important episodes in what is one of the greatest of the Hindu Puranas. That the play is enormously stageable will be apparent to every reader.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTulsiram, its author, is a familiar name in Africa-it's a name associated with the production of more than a score of plays centring around diverse themes, mostly culled from Indian mythology and tradition. The report goes that every member of the audience has appreciated Tulsiram's plays, his dialogues, his technique and art of characterization, his natural- ism and realism and his profound knowledge of dramatic art. In so far as Krishna Had is concerned, it is remarkable for its pithy dialogues and crisp, lively sentences decorously suited to the characters, matching their character and personality. As he has already produced and directed no less than twenty-four plays, Tulsiram knows the taste of his audiences as he also knows what the stage requirements indeed are. There- fore, there are no loose ends here; instead, we have a well-knit plot, skilfully engineered and possessed of a remarkable organic unity in the Aristotelian sense of the term. The author writes with commendable ease bordering on spontaneity and consummate expertise. The book, I am sure, will be popular and readily welcome for its readability, interesting themes, and dramatic art. Those who are interested in getting firsthand information about one of the most significant episodes of the Shrimad Bhagavatam, its symbolically charged meaning, and its spiritual significance, will find in this play a remarkable contribution, in fact, the only dramatic contribution ever made in English. Therefore, I would recommend it to all lovers of English drama.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCharacters\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAct 1\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 1\u003c\/td\u003e\n\u003ctd\u003eMaharaja Kamsa's Palace--Mathura\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 2\u003c\/td\u003e\n\u003ctd\u003eAt the Foot of the Himalayas\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 3\u003c\/td\u003e\n\u003ctd\u003ePrison in Mathura\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 4\u003c\/td\u003e\n\u003ctd\u003ePrison in Mathura\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAct 2\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 1\u003c\/td\u003e\n\u003ctd\u003eNand and Yashoda's Abode-Gokula\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 2\u003c\/td\u003e\n\u003ctd\u003eNand and Yashoda's Abode-Gokula\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 3\u003c\/td\u003e\n\u003ctd\u003eNand and Yashoda's Abode-The Courtyard: Gokula\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 4\u003c\/td\u003e\n\u003ctd\u003eAlong the Banks of the Yamuna-Vrindavan\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 5\u003c\/td\u003e\n\u003ctd\u003eNand and Yashoda's Abode-The Courtyard: Vrindavan\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAct 3\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 1\u003c\/td\u003e\n\u003ctd\u003eAlong the Banks of the Yamuna-Mathura\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 2\u003c\/td\u003e\n\u003ctd\u003eA Street Scene-Mathura\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 3\u003c\/td\u003e\n\u003ctd\u003eDhanuryajna-The Secred Bow Festival: The Sacrificial Arena\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 4\u003c\/td\u003e\n\u003ctd\u003eThe Wrestling Tournament-The Wrestling Arena\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScene 5\u003c\/td\u003e\n\u003ctd\u003ePrison-Mathura\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Nandlal Tulsiram","offers":[{"title":"Hardbound","offer_id":41545014739082,"sku":"","price":200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/78_2048x2048_00343fc3-af88-44cd-9e6a-3e46d98d7180.jpg?v=1658743067"},{"product_id":"loving-ganesa-hinduisms-endearing-elephant-faced-god","title":"Loving Ganesa","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNo book about this beloved elephant-faced God is more soul-touching. The Lord of Dharma will come to life for you in this inspired masterpiece. It makes approaching this benevolent Lord easy and inspiring.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"In this book, Satguru Subramuniyaswami proves his profound knowledge, his deep intuition and wisdom and his heartfelt devotion and love of Lord Genesa, the Guardian of the Sanatana Dharma, the Remover of Obstacles, the Patron of Arts and Science, the Mediator and Intercessor between man and God. He is the God on our side, our friend, indeed, our protector and benefactor.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"In an excellent, clear and cultivated style, with simple words and a refreshing, subtle sense of humour the Great Genesa is introduced to the reader. Each and every aspect, relation, symbol and meaning of Lord Genesa has been explained and detailed skillfully, along with mantras, prayers and pujas to pay reverence to the merciful elephant-faced God. Many may think of Lord Genesa as a little-overweight, pompous, elephant-headed Deity who belongs somehow to the Hindu pantheon, but with whom he never really has gotten acquainted. If this has been your case, then Loving Genesa has come to you at just the right time to get the right answers to all your questions and bring you closer to the magnificent and charming Ganapati, the Treasurer of all Knowledge and Great Ruler of the Universe.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"I express my heartiest thanks to Satguruji Subramuniyaswami for this wonderful book from which pours forth an abundance of divine nectar, wisdom and bliss. May all readers be bestowed with happiness, prosperity and the divine protection of the merciful, loving Genesa!\" (Sri Sri Paramhans Swami Maheshwarananda, International Sri Deep Madhavananda Ashram Fellowship; Vienna, Austria)\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSATGURU SIVAYA SUBRAMUNIYA-SWAMI WAS A LIVING EXAMPLE OF AWAKENING AND WISDOM, a leader recognized worldwide as one of Hinduism's foremost ministers. In 1947, at age 20, he sailed from the United States to India and Sri Lanka and two years later was initiated into sannyasa by the renowned siddha yogi, Jnanaguru Yoga-swami of Sri Lanka, regarded as one of the 20th century's most remarkable mystics. For over five decades Subramuniyaswami., affectionately known as Gurudeva, taught Hinduism. He was the lend Jagadacharya of the Nandinatha Sampradaya's Kailasa Parampara and Guru Mahasannidhanam of Kauai Aadheenam (also known as Kauai's Hindu Monastery), a 374-acre temple-monastery in Hawaii, USA. Gu-rudeva was lauded as one of the strictest and most traditional gurus in the world. His Saiva Siddhanta Church nurtures members on five continents. Himalayan Academy educates through its magazine, books, courses and travel-study programs. Hinduism Today is the influential, award-winning, international quarterly magazine founded by Gurudeva in 1979. It is a public service of his monastic order, created to strengthen all Hindu traditions-uplifting and informing followers of the \u0026amp; manna Dharma everywhere. Gurudeca (1927-2001) authored more than 30 books on Hindu metaphysics, mysticism and Aga\u003c\/p\u003e","brand":"Satguru Sivaya Subramaniya Swami","offers":[{"title":"Hardbound","offer_id":41550764474506,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/LOVINGGANESA.jpg?v=1660388193"},{"product_id":"the-myths-and-gods-of-india-the-classic-work-on-hindu-polytheism","title":"The Myths and Gods of India","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis study of Hindu mythology explores the significance of the most prominent Hindu deities as they are envisioned by the Hindus themselves, Referred to by its adherents as the \"eternal religion\" Hinduism recognizes for each age and each country a new form of revelation and for each person, according to his or her stage of development, a different path of realization. This message of tolerance and adaptability, the very heart of Hindu polytheism, resounds clearly throughout Alain Danielou's work. Photographic plates by Raymond Burnier further illustrate the many facets of Hindu teaching and grace and the significance of the Gods of the Vedas, as well as Vishnu, Shiva, Brahma, Kali, Shakti, and other deities.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAlain Daniélou\u003c\/strong\u003e was a French historian, Indologist, intellectual, musicologist, translator, writer, and notable Western convert to and expert on the Shaivite sect of Hinduism.\u003c\/span\u003e\u003c\/p\u003e","brand":"Alain Danielou","offers":[{"title":"Hardbound","offer_id":41550800453770,"sku":"","price":1300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/61H5aHMF42L.jpg?v=1658819315"},{"product_id":"the-naradasmrti","title":"The Naradasmrti","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Naradasmriti is unique in the corpus of Sanskrit legal literature. It is the only original collection of legal maxims that are purely juridical in character. It focuses solely on legal procedure and the substantive law that is included in this traditional category. The present critical edition is based on the evidence of forty-seven manuscripts from libraries in India, Nepal and Germany, France, the United States and the UK. The author has critically edited and translated the incomplete but extremely important commentary of Ashahaya. He also provides a summary of the commentary of bhavasvamin. This is the most comprehensive and thorough examination of any of the basic texts of the Indian legal tradition. It establishes a new standard for the scholarly editing of these texts. the first edition of this work was awarded the prestigious CESMEO [centro Piemontese de studi sul medio ed estremo oriente, Torino] prize in 1990 as the best book in South Asia.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRichard Lariviere is the Ralph B. Thomas Regents Professor of Asian Studies, the Judson Neff Fellow in the IC2 Institute, and the Dean of Liberal Arts at the University of Texas at Austin. He is an expert on Indian legal history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to his academic work, Prof. Lariviere is involved in many aspects of the business world. He is a corporation specializing in advisory services for companies doing business in India and serves on the Boards of the Dutch company HCL \/ Perot Systems NV and on the Board of Mr America. He is a founder member of the Society for Design and Progress Science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Lariviere, born in Chicago in 1950, has his PhD from the University of Pennsylvania and has been on the faculty of the University of Pennsylvania, the University of Iowa, and, since 1982, the University of Texas where he served as the Director Asian Studies for eight years and Associate Vice President for International Programs for four years before assuming his present as Dean of the College of Liberal Arts.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt gives me great pleasure to introduce this new Devanagari version of Richard Larivere’s award-winning critical edition and translation of the Narada Smrti. Originally published in 1988 it was the first critical edition of a metrical Smrti acclaimed for the vast number of manuscripts collated and for the critical acumen of the editor. It produced the first trustworthy edition of a metrical law book and reopened many questions regarding this important literary tradition including the dating of texts as central as the Manava Dharmasastra and the Yajnavalkya Smrti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1992 Lariviere’s Naradasmrit was awarded the prestigious Cesmeo (centro Piemontese de studi sul Medio ed Estremo Oriente) Prize for 1990. it has received superlative reviews in scholarly journals. As the general Editor. I feel extremely fortunate and honoured to include this work in this series. Together with my own Dharmasutras published as the first volume of the series the publication of the Narada Smrti takes us substantially forward in fulfilling the goal of this series which is to bring out fresh editions and translations of all the ancient Dharmasutras and Dharmasastras as well as those of major commentaries and Nibandhas of medieval India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause the original edition was published by the Department of South Asia Regional Studies of the University of Pennsylvania and because that edition was in transliterated Roman Script it did not receive the publicity or the circulation it deserved especially within India. Many Indian Scholars have continued to use Jolly’s edition when it was superseded by Lariviere’s work over a decade ago. The cost of the original edition also kept it from most Indian libraries. Our hope is that this new edition will make this work which should be on the bookshelf of every scholar in India more widely available worldwide but especially in the Indian subcontinent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI want to express my gratitude once again to Motilal Banarsidass and in particular to Mr. N.P. Jain for the care and speed with which they have brought out the volumes in this series.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eGeneral Introduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Narasdasmrit is unique in the corpus of\u003cspan\u003e Sanskrit \u003c\/span\u003elegal literature. It is the only original collection of legal maxims (mulasmrti) which is purely judicial in character. Unlike all the other known mulasmrtis which contain sections dealing with righteous conduct and penance (acara and parayascitta) the Narasdasmrti focuses solely on legal procedure and the substantive law that is included in this traditional category. The fact that the Naradsmrti is cited frequently by later writers in the Indian legal tradition testifies to its importance. There is some evidence which indicates that the Naradasmrti may have even influenced monarchs and their governments when the great ruler of the Malla dynasty in Nepal Jayasthiti designed his legal and social reforms he may well have consulted the Naradmsrti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen the text was first made available to legal scholars in Europe in the late 19th century their reaction was unanimous here was a text the style content and structure of which could stand comparison with the very best of the Roman legal tradition. August Barth felt that a jurisconsult would be right at home with this text due to its method of presenting concise definitions and its well-conceived plan. The legal historian Rodolphe Dareste wondered whether or not the author might have had some acquaintance with Roman law perhaps he might even have had some texts of Ulpain or Paulus before him while composing his text. Such ethnocentric hypotheses are no longer acceptable. That they could have been made at all is a testament to the juridical character of the Naradasmrti. Other than legal historians and Indologists recognized its importance as well Karl Marx used Jolly’s 1876 translation in preparing his Asiatic mode of production.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven after another century of scholarship in the field of Indian legal history, it is still the case that the Naradsmrti is the juridical text par excellence. If anything its standing has been enhanced with time. Even K.V. Rangaswami Aiyangar who tended to accord all virtues to Brhaspati to the exclusion of other texts contended that the Naradasmrti is clearly a text written for practitioners. The subjects the style and the method of presentation will be familiar to scholars of classical legal systems. The Naradasmrti is indeed the mulasmrti which offers the best single summary of the classical Hindu legal system.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe Nature of the Text\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor an editor of classical Hindu legal texts, such as the Naradasmrti, it is impossible to provide answers to the normal questions which introductions to texts usually address: Who was the author? When and where did he live? What was there about his circumstances that contributed to the content and shape of his work’? What was the history of the reception of his work? and so on. Such questions cannot be answered with any certainty for these eponymous mulasmrtis. For some questions, there are no answers at all. For other questions, the answers are mere conjecture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the historian of dharmasastra P.V. Kane, when an author attributes his composition to Manu, Narada, Yajñavalkya, Gautama, Visnu, etc., he is obviously attempting to “invest the work with a halo of antiquity and authoritativeness.” If we assume that these are pseudonymous texts which were composed by an individual author, then Kane’s speculation must be correct. It may be the case, however, that what we have in these mulasmrtis is not the work of a single author. E. Washburn Hopkins has made some interesting suggestions with regard to the Manusmrti which merit extensive quotation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI draw the conclusion that the çastram [i.e. the Manusmrti] was in great part collated between the time when the bulk of the epic [i.e., the\u003cspan\u003e Mahabharata\u003c\/span\u003e] was composed and its final completion, that previous to its collation there had existed a vast number of sententious remarks, proverbial wisdom, rules of morality etc. which were ascribed, not to this treatise of Manu at all, but to the ancient hero Manu as a type of godly wisdom. These I conceive to have floated about in the mouths of the people, not brought together but all loosely quoted as laws or sayings of Manu these sayings were afterwards welded into one with the laws of a particular [sect] called the Manavas—a union natural enough, as the two bodies of law would then bear the same title, although the sect had no connection with Manu except in name. I fancy this sect built up their dedra (‘usages’) and kula dharma (‘family law’) out of their own heads, not ascribing them to Manu; then seizing this distinct mass of “Manu’s sayings,” they appropriated them and the two became one. According to my theory, these Manu-verses found in the Manava treatise were simply caught up and drawn from the hearsay of the whole Brahman world, keeping their form after incorporation with the Manavas text. This was especially valuable because every time a fraud was intended they could invent a verse and insert it in the old text. They had so many Manu said that it was difficult to detect a new one.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExcept for this remark about inventing frauds. I think that Hopkins was right. I doubt whether such texts as the Naradasmrti or the Manusmrti were composed by a single individual. It seems more likely that the verses that have been preserved in the form of what we now call mulasmrtis were part of the Spruchweisheit in ancient and classical India. As Hopkins was part of the gnomic verses known to the experts of a community. The number of these verses may have been large and they may have been attributed to any number of mythical or heroic characters in the tradition. These verses were cited in support of judgments or advice which pandits made for the members of the community and as part of the instruction of their successors. At a certain time, these verses were collected together (by an individual? A group? or A school?) as compilations of\u003cspan\u003e dharma \u003c\/span\u003everses into dharmasastras. The attribution of these verses to a single mythical figure Manu, Narada, Brhaspati and others may have been done at the time of the compilation in order to enhance the authority of the entire text. Or more likely these verses may have been attributed to Manu or Narada or Brhaspati all along while they were being cited by the above-mentioned sistas the compiler simply collected all of the verses attributed to Manu which were known at the time in that locality and in good faith presented a collection of Manu’s verses on dharma.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis latter possibility explains how a single verse could be attributed to more than one other as is often the case. In one village the experts on dharma knew and often cited a certain verse they attributed to say. Narada in another village that same verse was known and often cited but attributed to Katyayana. In both cases, the verse may have been handed down for generations with these respective attributes. At the time of compilation, the compiler would naturally attribute the verse to the traditional source known to him in his village or tradition. In this way, a single verse could come to be included in two or more different compilations attributed to different authors. The compilation of these verses into texts did not establish once and for all the text of Narada Brhaspti etc. Merely compiling Narada verses or Brhaspati versed did not prevent other experts from continuing to attribute verses not found in that compilation to Narada, Brhaspati or any other ancient sage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"97%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"3%\"\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Place of the Naradasmrti in Legal Literature\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Nature of the Text\u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Date of the Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Eponymous Author Narada\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Commentaries on the Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJolly's Contribution to the Study of Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Present Translation and Annotations\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTypographical Conventions\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction to the Critical Edition\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDescription of the Manuscripts\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGenealogical Relation of the Manuscripts\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eConstitution of the Texts\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Commentary of Asahaya\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCritical Apparatus\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTypographical Conventions\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eCRITICAL EDITION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eMATRKA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Vyavaharah\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e[2. Bhasa]\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Sabha\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eVYAVAHARAPADANI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Rnadanam\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Niksepah\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Sambhuyasamutthanam\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Dattapradanikam\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Abhyupetyaasusrusa\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Vetanasyanapakarma\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Asvamivikrayah\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Kritanusayah\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Vikriyasampradanam\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Samayasyanapakarma\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. Ksetrajavivadah\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Stirpumsayogah\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Dayabhagah\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Sahasam\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15-16. Vagdandaparusye\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Dyutasamahvayam\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. Prakirnakam\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePARISISTAM\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Steyam\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. Divyani\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eEND NOTES TO CRITICAL EDITION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eTRNSLATION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eMATRKA (Prolegomena)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Legal Procedure\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e[2. The Plaint] see Appendix, p. 455\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Court\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eTITLES OF LAW\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Non-payment of Debts\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Deposits\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Partnership\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Resumption of Gifts\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Breach of Contract for Services\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Non-payment of Wages\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Sale without Ownership\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Non-delivery of What Has Been Sold\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Reneging on a Purchase\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Non-observance of Conventions\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. Land Dispute\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Relation between Men and Women\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Partition of Inheritance\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Violent Acts\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15-16. Verbal and Physical Assault\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Gambling and Contests\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. Miscellaneous\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eADDENDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Theft\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. Ordeals\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix: The Plaint\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eConcordance\u003c\/td\u003e\n\u003ctd\u003e473\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePada Index\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Cases\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"R. W. Larieviere","offers":[{"title":"Hardbound","offer_id":41550878277770,"sku":"","price":1395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/5755_2048x2048_f1446011-89ef-4124-9ded-3e632c93da38.jpg?v=1658820181"},{"product_id":"the-nasiketa-story-nasiketopakhyana","title":"The Nasiketa Story","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is the first critical edition of a comprehensive Sanskrit version of the Nasiketa myth, with a full translation into English. The text is composed of several manuscripts belonging to the same branch of story development and is compared to the printed Sanskrit versions and to some others, still in manuscript form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe introduction presents a short analysis of the religious-philosophic ideas conveyed by the Naciketa story throughout the generations, based on the author's PhD dissertation. It divides the Naciketa story corpus into three patterns and leaves extensive scope for further research-literary, religious, philosophic, etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eAmos Nevo\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ewas born in Israel and is living in Jerusalem. He graduated from the Hebrew University of Jerusalem in Middle Eastern Studies and in Philosophy of Education. He served for 30 years as a supervisor at the Israeli Ministry of Education both in the Arab and Hebrew sectors. His main field of interest is\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis first encounter with the Naciketa story was in the early 1960s at the Hebrew University and later on he wrote a thesis about the educational implications of Kathopanisad. His Ph.D. dissertation is about the Naciketa Story on which he also wrote a few articles.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is the outcome of my long-term relationship with Naciketas. I first encountered Naciketas in the early 1960s in Dr. T. Gelblum’s course about Kathopanisad at the Hebrew University of Jerusalem. I was so intrigued by his story that over the next 30 years, I repeatedly returned to it. In 1994 I decided to write a thesis about the educational implications of Kathopanisad and then a PhD dissertation on Naciketas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeciketas is the human hero of the Kathopanisad story. The narrative serves as the framework for presenting a new philosophic message the idea of Moksa liberation achieved by spiritual efforts by knowledge Naciketas is a very attractive young boy. Seized with a sudden enigmatic spirit of faith Sraddha confronts his father trying to save him from the disastrous results of what he considers an erroneous sacrifice. When his father curses him to death he obediently goes to meet Yama the lord of death. Naciketas is easily sympathized with conceived as the innocent victim of his father’s excessive rage. He is attractive also because of his strong personality as a young child he resists Yama’s temptations relinquishing the world’s most desirable pleasure for the sake of spiritual knowledge a model for any seeker of absolute truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeciketas's character has undergone many changes in the various versions of the story and so had my attitude towards him. While examining all aspects of Neciketa's behaviour in the different scriptures my initial fascination and attraction to the poor heroic child has become a more balanced attitude. In the later versions, Neciketas is no more a seeker of spiritual truth but rather the representative of\u003cspan\u003e Dharma \u003c\/span\u003ereporting his experiences in Yama’s realm. Moreover in Varadha Purana and even more so in Nasiketopakhyana Neciketa's conduct towards his father is portrayed in a way that may arouse doubt as to his total innocence in the curse scene. Nevertheless, the story remains fantastic and fascinating attractive to Hindus and non-Hindus alike to modern scholars and artists as well as to common people.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis presentation of the Nasiketopakhyana is the first academic work dealing comprehensively with all the Sanskrit versions of the Neciketas\/Nasiketa story and the first translation into English of a critically edited text based on several manuscripts and printed versions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"60%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction: The Story Features and Themes\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eUddalaka’s Anxiety\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eCandravati’s Entrance into the forest\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eThe Father and Son Meeting\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eCandravati’s Marriage\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eSeeing Dharmaraja\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eFather and Son Dialogue\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eHell\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eForms of Sin\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe Destruction of Evil Souls\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe Beautiful Story\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eThe Punishers\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eKala and the demons\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eThe Forms of Dharma\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eDharma Behavior\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eThe water offering ceremony of the dead person\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eThe Dimensions of the Road\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eThe Yama Narada Dialogue\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eThe Holy Examination of Dharma\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I\u003c\/td\u003e\n\u003ctd\u003eAdditional verses\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II\u003c\/td\u003e\n\u003ctd\u003eThe Nasiketa Story Manuscripts\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III\u003c\/td\u003e\n\u003ctd\u003eMethodological Notes\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix IV\u003c\/td\u003e\n\u003ctd\u003eScheme of Transliteration\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Amos Nevo","offers":[{"title":"Hardbound","offer_id":41550976876682,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NASIKETASTORY.jpg?v=1660391255"},{"product_id":"on-the-meaning-of-the-mahabharata-v-k-sukthankar","title":"On The Meaning of the Mahabharata","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e It was in 1942 that the late Dr V.S. Sukthankar was engaged to deliver four lectures on the 'Meaning of the Mahabharata' under the auspices of the University of Bombay. However, the fourth and last lecture was not delivered on account of his sad sudden demise on the morning of the day fixed for it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Manuscript (Ms.) of these lectures-a veritable treasure to cherish had remained lost to the world of scholars for a long period of fifteen years. It bore the title \"Four Lectures on the Meaning of the Mahabharata.\" This rather heavy-looking title has been abridged here in publication into the substantial title \"On the Meaning of the Mahabharata.\" In a great many places, sentences or paragraphs have been placed in rectangular brackets in pencil. This bracketed material has been retained in the body of this book. Secondly, an alternative word or phrase is occasionally found written with a pencil in the margin along with an underscoring of the relevant word or words in the text. It is thought advisable to retain the text of the script as it stands, leaving such marginal alternatives alone. However, there is one exception: Dr Sukthankar had rewritten in pencil almost a whole para at the end of the third lecture. This pencil script is incorporated into the body of the book. A facsimile of this page is reproduced as the frontispiece. An English rendering of the German quotation from GOLDENBERG is given in an Appendix for the convenience of the general reader. In Index, I Sanskrit quotations are printed in Devanagari for the benefit of those not quite conversant with the transliteration.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVISHNU SITARAM SUKTHANKAR (4 May 1887-21 January 1943) was an eminent Indologist and a scholar of Sanskrit. He was educated at the Maratha High School and later at St. Xavier's College in Bombay. After passing his Intermediate Examination, he left for England and studied mathematics during the years 1903-1906 at St. John's College, Cambridge. Meanwhile, his interests had turned to Indology. After passing his Mathematical Tripos, he came to Berlin in 1911 and completed his doctorate in 1914 from Humboldt University under the supervision of Heinrich Llders. The subject of his thesis was the grammar of Sakatayana, together with the commentary of Yaksavarman.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter his return to India, he held the post of Assistant Superintendent of the Western Circle in the Archaeological Survey of India during the years 1915-1919. In 1925, he assumed the General Editorship of the Critical Edition of the Mahabharata at the Bhandarkar Oriental Research Institute in Pune. After years of tireless labour, this was edited on the basis of his framework by a legion of scholars at the Bhandarkar Institute during his tenure and after his death as the publication of the entire Critical Edition could be completed only in 1966. His other publications are Vasavadatta: A translation of an anonymous Sanskrit drama \"Svapanavasavadatta' attributed to Bhasa. Oxford University Press (1923) and The Adiparvan: for the first time critically edited by Vishnu S. Sukthankar. Poona: Bhandarkar Oriental Research Institute (1933).\u003c\/p\u003e","brand":"V. S. Sukthankar","offers":[{"title":"Hardbound","offer_id":41551002534026,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ONTHEMEANINGOFTHEMAHABHARATA.jpg?v=1660388867"},{"product_id":"the-oracle-of-rama-an-adaptation-of-rama-ajna-prashna-of-goswami-tulsidas-david-frawley","title":"The Oracle of Rama","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Oracle of Rama is perhaps the greatest Oracle of India, as well as one of the simplest and easiest to use. Like the I Ching, it consists of various verses that one can get to answer one's questions. While I Ching uses the symbolism of the world of Nature for providing its forecasts. The Oracle of Rama uses the symbolism of Lord Rama, a divine incarnation, and the Yoga of Devotion (Bhakti Yoga) as its symbolism. It condenses the laws of karma into the story of Rama and his noble deeds. Rama's story, the Ramayana, is one of the great classics of world literature. The importance of The Oracle of Rama is that Rama, its central presiding symbol, is a figure of heroic proportions--a perfect man. His life is an example of perfect action under every difficulty and misfortune, overcoming all the forces of evil and ignorance. As such, his Oracle is very safe and reliable and provides the most wholesome and trustworthy guidance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"The Oracle of Rama uses the insights of Tulsidas, one of the greatest seers of the Vedic tradition, to unlock the secrets of the realm of unmanifest intelligence and open up for us all the creative potentials of the universe. The Oracle shows us how we can make karmically appropriate choices so that we can live a life of joy and fulfilment on all levels of our being. Dr Frawley offers us a beautiful English version of this classic for our everyday use.\" - Deepak Chopra, MD, Author of the Seven Spiritual Laws of Success.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga and Tantra, as well as translations and interpretations from the Vedas. Dr Frawley has been given many awards for his work in India including the Veda Vyasa Award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":41551631483018,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/159_2048x2048_188c5fe7-d5b1-4b5f-a0fe-c4f52bbf1e13.jpg?v=1658832499"},{"product_id":"the-origins-development-of-classical-hinduism","title":"The Origins \u0026 Development Of Classical Hinduism","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003cspan data-mce-fragment=\"1\"\u003eModelled on A.L. Basham's monumental work The Wonder That Was India, this account of the Origins and Development of Classical Hinduism represents a lifetime of reflection on the subject and offers an intriguing introduction to one of the richest of all Asian traditions. The late A. L. Basham was one of the world s foremost authorities on ancient Indian culture and religion. Modelled on his monumental work The Wonder That Was India, this account of the origins and development of classical Hinduism represents a lifetime of reflection on the subject and offers an intriguing introduction to one of the richest of all Asian traditions. Synthesizing Basham s great knowledge of the art, architecture, literature, and religion of South Asia, this concise history traces the spiritual life of Indians from the time of the Indus Culture through the crystallization of classical Hinduism in the first centuries of the common era and includes a final chapter by the editor, Kenneth G. Zysk, on Hinduism after the classical period. Uniquely comprehensive, it chronicles as well the rise of other mystical and ascetic traditions, such as Buddhism and Jainism, and follows Hinduism s later incarnations in the West. With its vivid presentation of Hinduism s sources and its clearly written explanations and analyses of the major Hindu texts-among them the Rg-veda, the Brahmanas, Upanisads, and the Mahabharata and Ramayana-The Origins of Classical Hinduism clarify much of Hinduism s enduring mystique. Offering an especially helpful bibliography, numerous illustrations of Hindu art never before published, and a lucid, accessible style, this book is a must-read for anyone who has ever been intrigued by this fascinating religion.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eArthur Llewellyn Basham was a noted historian, Indologist and author of a number of books. As a Professor at the School of Oriental and African Studies, London in the 1950s and the 1960s, he taught a number of famous Indian historians, including Professors R.S. Sharma, Romila Thapar A.K. Narain and V. S. Pathak.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe late A.L. Basham was one of the world’s foremost authorities on ancient Indian culture and religion. Modelled on his monumental work The Wonder That Was India, this account of the origins and development of classical Hinduism represents a lifetime of reflection on the subject, and offers an intriguing introduction to one of the richest of all Asian traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSynthesizing Basham’s great knowledge of the art, architecture, literature, and religion of South Asia, this concise history traces the spiritual life of India from the time of the Indus Culture through the crystallization of classical Hinduism in the first centuries of the common era. and includes a final chapter by the editor, Kenneth G. Zysk, on Hinduism after the classical period. Uniquely comprehensive, it chronicles as well the rise of other mystical and ascetic traditions, such as Buddhism and Jainism, and follows Hinduism’s later incarnations in the West. With its vivid presentation of Hinduism’s sources and its clearly written explanations and analyses of the major Hindu texts-among them the Rg-veda the Brahmanas Upanishads, and the Mahabharata and Ramayana-The Origins of Classical Hinduism clarifies much of Hinduism’s enduring mystique. Offering an especially helpful bibliography, numerous illustrations of Hindu art never before published, and a lucid, accessible style, this book is a must-read for anyone who has ever been intrigued by this fascinating religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe late A. L. Basham was also the author of The History and Doctrines of the Ajivikas. Kenneth G. Zysk, a former student of Basham is an Associate Professor at the Department of Cross-Cultural and Regional Studies, University of Copenhagen, Denmark. His book includes Asceticism and Healing in Ancient India and Religious Healing in the Veda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eHinduism is the major religious tradition of the subcontinent of South Asia. Its adherents in India number well over there hundred million. Like all the major religions of the world, Hinduism has spread beyond the borders of its homeland, originally to Southeast Asia and more recently to the Western world, where numerous neo-Hindu movements have found fertile ground. This book is a history of the development of Hinduism from the earliest times to the early centuries of the common era, written by one of the world’s leading scholars of ancient Indian cultural history, A.L. Basham.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHinduism has gone through several stages in its evolution, and certain terms have been developed and used by Western and Indian scholars alike to distinguish one stage from another. Throughout this work, the terms Brahmanism and Hinduism will be encountered. A fundamental distinction between them should be borne in mind: Brahmanism applies to the religion of the earliest periods and is generally synonymous with Vedism; Hinduism refers to the entire stream of the orthodox religion of the subcontinent, from (and sometimes including) the Vedic period to the present. According to Basham, the relationship of Brahmanism to Hinduism is “similar to that between the sacrificial Judaism of the temple and the later Judaism of the synagogue.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne encounters a vocabulary dominated by the masculine gender during all stages in the development of classical Hinduism. This is not the case because of the author’s preference but rather because religious literature was composed entirely by priests and sages for the exclusive use of men of the higher socio-religious orders. Only after the classical period did Hinduism begin to give significance to women. This corresponded, as we shall see in the last chapter, with the beginning of the worship of female divinities whose names, of course in the feminine gender in the scriptures.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book is based on a series of five lectures given on ten key university campuses in the United States during the autumn, winter, and spring of 1984-85. They were the last public lectures in North America presented by A.L. Basham before his death, in January 1986, and represent the synthesis of a lifetime of study and reflection on the origins and development of Hinduism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eModelled on his monumental work The Wonder That Was India, first published in 1954 and reprinted numerous times since then, the chapters in this book offer the reader a clear and lucid account of the evolution of classical Hinduism. Basham incorporates new insights into his discussion of the development of Hinduism, resulting in a clearly presented and mature interpretation of the growth of one of the world’s major religious traditions. The presentation of information is historical rather than thematic, focusing on the analysis of texts as well as archaeological and art-historical data. Written with the general reader in mind, the book answers many of the questions undergraduate students often ask, yet the advanced student will also benefit from the author’s vast knowledge of the subject. The chapters of the book were originally offered as five public lectures under the following titles: “The Rigveda and the Beginnings of Philosophy,” “The Development of Sacrificial Religion in the Later Vedic Literature,” “The Origins of the Doctrine of Transmigration,” The Growth of Mysticism and the Upanisads,” and “The Rise of Theism and the Composition of the Bhagavad-gita.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first chapter begins with an examination of the prehistorical religion of South Asia, which dates from about 2700 to 1700 B.C.E. It is based principally on informed speculations from archaeological reports. This is followed by a presentation of the religion of the early Vedic period (about 1500-900 B.C.E.), which offers a stimulating analysis of the sacrificial tradition of Hindu scriptures, as principal source material.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 2 uses the latest, or tenth, book of the Rig Veda and the Atharva-Veda, a somewhat later Vedic text, to launch into a discussion of Hinduism’s attempts to explain the origin of the world. This is followed by a general analysis of later Vedic literature (about 900-500 B.C.E.) and its contents and concludes with a discussion of the Vedic sacrificial system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 3 focuses on the further development of Hindu philosophical thought in the speculative literature of the Aranyakas and Upanishads, which make up part of the later Vedic literature. This chapter contains the author’s unique analysis of the origin of the doctrine of transmigration. Basham radically departs from the existing theories, which suggest that the doctrine derived the existing theories, which suggest that the doctrine derived from the indigenous non-Hindu traditions of ancient India. He offers strong evidence that the notion of transmigration was an esoteric doctrine, developed among certain circles of orthodox Hindus.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 4 examines the evolution of the mystic traditions beginning with the orthodox asceticism of the early Upanisads and continues with a brief survey of the principal heterodox ascetic traditions of Buddhists, Jains, and Ajivikas (from about the sixth to the fourth centuries B.C.E.). The author maintains that the heterodox forms of asceticism and mysticism derived from the orthodox forms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 5 discusses the historical background and development of the epic tradition in South Asia and focuses on the composition and contents of the Mahabharata, the story of the rivalry and war between two ruling families, the Pandavas and the Kauravas, and the Ramayana, the story of Rama. The dates of these two epics are much debated. The Mahabharata probably goes back to about 900 B.C.E. but was finally edited around 500 C.E., by which time the Ramayana was already well known. Chapter 6 addresses the Bhagavad-gita, its place in the epic tradition and its religious significance, and the rise of theism. The author marshals strong and original evidence that the Bhagavad-gita, the Hindu equivalent of the Christian New Testament, is in fact a composite of three different strata written by at least three authors over a period of about two hundred years, reaching its final form around 100 B.C.E. Each of the three authors added a new religious doctrine, forming in the end a text epitomizing the new orthodoxy of classical Hinduism. (Chapters 5 and 6 are based on Basham’s fifth lecture.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe final chapter contains the editor’s concluding remarks. Previous chapters make only passing references to the manuals on Vedic lore (Kalpa Sutras) and the literature pertaining to the duties of a Hindu (dharma). The former date from about the sixth to the third centuries B.C.E., while the core writings of the latter range from the third century B.C.E. to the early centuries C.E. As these texts are crucial for the proper understanding of Hinduism, the editor has provided a brief survey of this material, along with a few remarks on the development of Hinduism to the present day, emphasizing the movements that have flourished in the West. The intent of this chapter is not to be comprehensive but rather to sketch out the development of Hinduism after the Bhagavad-Gita, and to illustrate its adaptability in the face of internal and external influences.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eList of Illustrations\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Religion in South Asia\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eEarly Speculations and the Later Sacrificial Cults\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Development of Philosophy and the Origin of the Doctrine of Transmigration\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Mystical and Ascetic Traditions\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eOrthodoxy and the Epic Tradition\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavad-gita and the Triumph of Theism\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Ritual and Dharma Literature and the New Hindu Orthodoxy\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix: The Principal Works of\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA.L. Basham\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"A. L. Basham, Kenneth G. Zysk","offers":[{"title":"Paperback","offer_id":41551660482698,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ORIGINS_DEVELOPMENTOFCLASSICALHINDUISM.jpg?v=1660391620"},{"product_id":"para-trisika-vivarana-of-abhinavagupta-the-secret-of-tantric-mysticism","title":"Para-trisika-Vivarana of Abhinavagupta","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Paratrisika (or Paratrimsika) is a short Tantra which has been held in the highest esteem by Kashmir Saivism or Trika. After Somananda, Abhinavagupta has written two commentaries on it, a short one (Laghuvrtti) and an extensive one the present Vivarana which is presented here for the first time in an English translation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Paratrisika Vivarana is one of the most fascinating but also most difficult texts of the Kashmir Saiva School and of the mystical philosophical literature of India as a whole. It deals with Ultimate Reality (anuttara or para) and with the methods of realization, centred above all in the theory and practice of the mantra. Abhinavagupta displays here his great exegetical genius and presents a penetrating metaphysics of language, of the Word (vak) and its various stages in relation to consciousness. His language reflects in a luminous fashion the mystical experience contained in this text.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present translation of Abhinavagupta's masterpiece will not only be a milestone in the study of Kashmir Saivism, but it also makes available one of the major mystical texts of the Indian tradition to readers interested in philosophy and spirituality\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eJaideva Singh\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(1893-1986) was a great scholar in musicology, philosophy and\u003cspan\u003e Sanskrit\u003c\/span\u003e. A former principal of Y.D. College, Lakhimpurkheri, also acted as a Chairman of U.P. Sangit Natak Academi. He was awarded Padma Bhushan by the Government of India in 1974. His other works include\u003cspan\u003e Siva\u003c\/span\u003e-Sutras, Spanda-Karika, Pratyabhijnahrdayam, and Vijnanabhairava.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eSwami Lakshmanjee,\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eSaivacarya, was the greatest exponent of the Kashmir Saiva tradition or Trika.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eDr. Bettina Baumer,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ea Sanskrit scholar from Austria, is at present the research director of the Alice Boner Foundation and Hon. Project Coordinator of the Indira Gandhi National Center for the Arts.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe last six years of Thakur Jaideva Singh's life were devoted to the study of the Paratrisika Vivarana of Abhinavagupta with that full concentration of which he was still capable at the ripe age of 93. He did not have the satisfaction of seeing the fruit of his labours in published form. After a short but severe illness, he passed away on 27th May 1986.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJaideva Singh spent two summers in Kashmir (1980-81) to study this difficult text at the feet of his Guru Swami Lakshmanjee, the only living representative of the full Kashmir Saiva tradition both in its theory and practice, sastra and yoga. Without his understanding of the tradition and illuminating exposition, this text would have remained obscure. Swamiji has corrected the Sanskrit text published by the Kashmir Series (KSTS), which contained many mistakes, basing his emendations both on the available manuscript material and on the tradition. He has also devised charts illustrating the text. After completing the translation, Jaideva Singh spent two years preparing a lengthy introduction. He read many Sanskrit texts and other works of philosophy and mysticism, but unfortunately, he did not leave behind any notes for the planned introduction, which he had not committed to paper before his illness. The day before he was admitted to the hospital, he said to me, as if it were his final testament: \"Kashmir Saivism is the culmination of Indian thought and spirituality.\" In a sense, this text led him to his own fulfilment, which may be expressed in the words of the Paratrisika: anuttara, Ultimate Reality, or khecari-samata, identification with the universal Consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter his death, the task of editing the book was entrusted to me. Pandit H.N. Chakravarty helped in revising the text and translation, for which we would like to express our gratitude. The author's translation, which was partly handwritten and evidenced many corrections, had to be edited and retyped. With the exception of very few corrections, his translation has been left unchanged. It should perhaps be mentioned that sometimes his own \"exposition\", without which the text would not be understandable, has been inserted in the translation. Except at a few places where brackets have been added to indicate the additions, no attempt has been made to change the style of the translator. In this last work, Jaideva Singh has shown his full mastery of the art of translation, which means more than a literal correspondence to the original. In spite of the great difficulties of both language and content, he has succeeded in bringing out the originality of Abhinavagupta's thoughts and the beauty of his language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile Jaideva Singh was working on the text, two other translations of it were published: One in Hindi by Nilkanth Gurtoo which he saw before completing his work, and the other in Italian by R. Gnoli which he had no time to compare with his own since he received it when he was already ill.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present Preface can in no way be a substitute for the author's introduction that he was prevented by illness from writing. It is only intended as a help towards situating the book in its proper context, without claiming to be a study of its contents, tempting though such a study would be. This is one of the deepest and most difficult texts of Kashmir Saivism or Trika in general and of Abhinavagupta in particular, and the present translation can become the starting point for further research, not only in the field of Kashmir Saivism but of comparative mysticism as well.\u003c\/p\u003e\n\u003ccenter\u003e\u003cstrong\u003eTHE TEXT\u003c\/strong\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAbhinavagupta wrote two commentaries on this short and condensed Tantric text: one called Laghuvrtti (Short Commentary) and also called Anuttaratattvavimarsini (\"Reflection on the Ultimate Reality\"), and this present Paratrisika Vivarana, which he also calls Tattvaviveka or Tattvavivarana and Anuttaraprakriya in his Tantraloka (IX, 313 with Jayaratha's Comm.: anuttaraprakriyayam iti sriparatrisikavivaranadau ityarthah, Vol. VI, p. 249). Since this text is quoted in the Tantraloka, Abhinavagupta must have written it before his magnum opus. The two commentaries differ not only in length but also in interpretation. The commentated text, which consists of only 36 verses and which is supposed to be a part, or indeed the essence of Rudrayamala (Tantra) is generally known as Paratrimsika, \"The Thirty Verses on the Supreme\". Abhinavagupta however rejects this title because there are actually more than thirty verses, and because he prefers the title which indicates the meaning of the text: Paratrisika. This title, accepted by him, is explained as \"The Supreme Goddess of the Three\", or more explicitly: \"The Supreme Goddess who transcends and is identical with the Trinity (Trika).\" The \"three\" refers to the three Saktis: iccha (will), jnana (knowledge) and kriya (activity), or para, parapara and apara, or else the three states of srsti, sthiti and samhara, and a fortiori to the content of the Trika, i.e., Siva, Sakti and nara. Another possible title, one given by Abhinavagupta's predecessors, was Paratrimsaka, which is explained by them as: \"That which speaks out (kayati) the three (tri) Saktis (sa) of the Supreme (para).\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Paratrisika has also been called Anuttarasutra by the earlier teachers, \"The Sutra or essence of the Unsurpassable, the Ultimate Reality\" (p. 276, KSTS), and elsewhere Trikasutra, which Jayaratha explains as: sritrikasutra iti, trikaprameyasucikayamsri-paratrisikayam ityarthah (Tantraloka XII, 15, vol. VII, p. 101). This shows the great importance given by Kashmir Saivism to this revealed text as the \"index to the entire subject-matter of Trika system. In fact it is one of the most authoritative and venerated texts, along with Malinivijaya Tantra (mostly called Purvasastra by Abhinava). This importance is also proved by the fact that Somananda wrote a commentary on the Paratrisika called Vivrti, which is unfortunately lost and to which Abhinavagupta frequently refers. Maybe some obscure passages of Somananda's Vivrti. Other commentaries quoted by Abhinavagupta are also not available at present, namely those of Kalyana and Bhavabhuti. There is a later commentary by Laksmirama (alias Lasakaka, 18th-19th cent.)\", and others about which we have little knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Tantra is in the usual form of question and answer-a fact which itself becomes the subject of metaphysical reflection for Abhinavagupta: Bhairava answers the questions of Devi, which are related to the \"great secret\" (etad guhyam mahaguhyam…, v. 2-this also justifies the English subtitle). Abhinavagupta also calls it trikasastra-rahasya-upadesa (\"The teaching of the secret of Trika doctrine,\" p. 52, KSTS), and he makes it clear that this is not a text for beginners but for advanced disciples or even for enlightened ones: nijasisya-vibodhaya prabuddha-smaranaya ca (V. 5 of his introductory verses). He thus presupposes in his readers both knowledge of the Trika doctrines as well as a spiritual experience. This expression of his shows precisely the function of such a text: to enlighten those who are still on the way and to remind the enlightened ones of their own experience. Simultaneously.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe language of both text and commentary is very often a secret language, used on purpose to hide the real meaning from the uninitiated. Not only that, but most words, verses or passages have a double meaning and can be interpreted on several. Levels, e.g. on the levels of para, parapara and apara, or in the context of sambhava or sakta upaya, etc. The translation contains these different possibilities of interpretation. It should also be mentioned here that the verses in Apabhramsa have not been given in the translation because their language is no longer understood even by Kashmiri Pandits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbhinavagupta's interpretation of the verses is variable in the sense that he dwells at great length on the first nine verses but gives a much shorter commentary on the latter part of the Tantra. The interpretation of the very first verse alone covers 50 pages of the printed text in the Kashmir Series edition. In order to understand Abhinavagupta's approach we must be aware of the importance of sacred language and of a revealed text. Since the Tantra is also called a Sutra, he says that a Sutra contains manifold meanings and can be interpreted in a variety of ways which does not however means in an arbitrary fashion. He thus shows his full mastery of exegesis, taking every word of the Tantra to its extreme possibilities of interpretation. The best example of his hermeneutical genius is to be found in the sixteen interpretations of the term anuttara-even the number 16 is significant because it indicates completeness or fullness. Abhinavagupta's exegetic approach consists in combining fidelity to the text with an incredible freshness and originality. In the Indian tradition, there are certain commentators who distort the original text in order to superimpose their own view on it and others who blindly follow to the letter the text in question. Abhinavagupta's genius is to infuse life into each syllable of the text.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003ePreface by Bettina Baumer\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Abbreviations\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart I: Paratrisika-Vivarana of Abhinavagupta: Translation with Note\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreliminaries (Benedictory Verses 1-5)\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 1 of Paratrisika\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDifferent implications of the word Devi\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe rationale of the past tense in 'said' (uvaca)\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Final Resting Place of all questions and answers\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSixteen interpretations of anuttara\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eInterpretation of kaulika-siddhidam\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExposition on Verse 1 and Commentary\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEtad guhyam mahaguhyam…Text and Commentary\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 2\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 3 and 4\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 5 to 9a\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 9 to 18b\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 19\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 20\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 21\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 22\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 23\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 24\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerse 25 to 26\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 27\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 28\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 29\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 30\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 31 to 33\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 34\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 35\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 36\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVerses 37\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCommentary\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAutobiographical Verses of Abhinavagupta\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePart II: Paratrisika-Vivarana: Sanskrit Text\u003c\/td\u003e\n\u003ctd\u003e1-106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Half – Verses of Paratrisika\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Quotations\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIST OF CHARTS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The various anda or ellipses contained in anuttara\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2A. The identity of the original source (bimba) and its reflection (pratibimba)\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2B. The transposition of the tattvas (categories of existence) in reflection (pratibimba)\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The arrangement of letters according to Matrka in parasamvitti in sarvagrarupata\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Arrangement of letters according to Matrka in paraparasamvitti in sarvamadhyarupata\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Letters of Malini together with their representation with reference to supreme consciousness or parasamvitti\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Parasamvitti (supreme consciousness)-sarvagrarupata\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. In parapara-samvitti-supreme-cum-non-supreme\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003econsciousness, sarvamadhyarupata in the order of Matrka-letters\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Arrangement of letters according to Matrka in paraparasamvitti sarvantya-rupata\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Malini in apara samvitti and Matrka in pasyanti or parapara samvitti\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. The outline of the\u003cspan\u003e Mandala \u003c\/span\u003eof the trident and lotuses (trisulabjamandala)\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Jaideva Singh","offers":[{"title":"Paperback","offer_id":41551694364810,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41551694397578,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AbhinavaguptaPARA-TRISIKA-VIVARANA.jpg?v=1660389070"},{"product_id":"puja-and-samskara","title":"Puja and Samskara","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book treats two representative Hindu rituals of contemporary India, Puja (offering service) and Samskara (initiation rituals at important occasions of life). Samskara rites are performed at significant junctures of an individual's life, from birth to death, by the individual's family. Puja rites, rather than being performed in relation to the life cycle of an individual in a family, are more deeply related to the annual rituals of the cult to which an individual or the person's family belongs. Persons may go to a temple and request priests to perform puja rites, or they may perform them themselves at home.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eFor people living in India, Puja and Samskara are not at all uncommon. Puja rites are performed everywhere-at temples, in private homes, and on street corners-and although in recent times families observing all the traditional Samskara rites have declined in number, almost all Hindu families still perform the major Samskaras. It is difficult, however, for those living outside India to know how these rites are performed. Hence, this book presents a large number of photographs that enable readers to gain an accurate grasp of them and indicates the place of ritual in the total structure of religion.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book treats two representative Hindu rituals of contemporary India Puja (offering service) and Samskara (initiation Rituals at important occasions of life) Samskara rites are performed at significant junctures of an individual’s life from birth to death by the individual’s family. Puja rites rather than being performed in relation to the life cycle of an individual in a family are more deeply related to the annual rituals of the cult to which an individual or the person’s family belongs. Persons may go to a temple and request priests to perform Puja rites or they may perform them themselves at home.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor people living in India Puja and Samskara are not at all uncommon. Puja rites are performed everywhere at temples in private homes on street corners and Samskara rites have declined in number almost all Hindu Families still perform the major Samskara. It is difficult however for those living outside India to know how these rites are performed. Hence this book presents a large number of photographs that enable readers to gain an accurate grasp of them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI define religion as a form of purposive action performed with the consciousness of the distinction between the sacred and the profane. Religious activity may be broadly divided according to the goal aimed into two kinds (I) that which as its goal the spiritual well-being of the individual and (2) that which has the purpose of enabling the group or the society to operate smoothly.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Samskara rites treated in this book belong to the category of group religious activities Puja rites also originally belonged to this category but in later times came to possess the aspect of individual religious cultivation for the purpose of the person’s spiritual well-being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndividual religious activity is frequently performed by individuals but it is not limited to activities performed alone. Group religious activity is supported by the group but it is common for individual religious activity to be included. An example is the case in which the acts performed by saints for their own spiritual salvation become the kernel for a festival held as the group religious activity of those gathered around such saints.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndividual and group religious activities are relatively clearly split into Buddhism and Hinduism. Religious activity centred on individual activity for departing from transmigration in the world of ignorance and aiming at the attainment of spiritual beatitude (emancipation, nirvana) is accomplished by those who have renounced house-holding life. Originally, Buddhism was for such a group, and acts for extinguishing afflicting passions and attaining nirvana were only possible for monks who had abandoned family and the social life of the locality. Hinduism provided different laws (dharma) for those who had families and maintained positions within the society and nation, as opposed to those who renounced house-holding life. Marriage, criminal and commercial laws were not necessary for those who renounced worldly life and endeavoured in individual religious activity. Especially in India, a distinction was made between those who sought emancipation from the world of transmigration and those who sought such this-worldly benefits as honour, power, and wealth. It is possible to label these two kinds of action as world-negating and world-affirming. In India, they were called quiescence (nivrtti) and advance (pravrtti). Yoga practitioners and monks chose the former way of life, warriors and merchants the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith regard to individual religious action, the sacred indicates that which is lofty and pure: Buddha, god, enlightenment, salvation and so on. With regard to group religious activity, it indicates the dead, angry spirits, holy days, sacred sites, and so on. On the other hand, the profane, in terms of individual religious activity, is that which is to be negated through religious cultivation: unenlightened human existence, ignorance, afflicting passions, and so on. In terms of group religious activity, it is the every day: the living, ordinary days, ordinary houses, and so on. Thus, the meaning of the sacred and the profane differs depending on the category of religious activity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe difference between individual religious activity and group religious activity may be illustrated as follows..\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn illustration (I), there are three configurations of rectangles. The rectangle placed above represents the realm of the sacred, and the two below, the realm of the profane. When the profane begins to move toward the sacred, the sacred has yet to manifest itself to the profane in a way apprehensible to it, and there is only a medium possessing the direction from the profane to the sacred (I a). At the moment there is a manifestation of the sacred, there appears a medium possessing the direction from the sacred to the profane (I b). After there has been a manifestation of the sacred, then just before, there exists a medium possessing the direction from the profane to the sacred, and at the same time, there is also a medium from the sacred to the profane. Hence, as seen in (I c), from the moment after reaching stage b, two vectors possessing different directions are present.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn [1 a] and [I c], the upward arrow is slanted; this indicates that the medium includes temporal succession. In (I b) and (I c) the downward arrow is vertical; this expresses the temporal immediacy of the medium. However, in Buddhism, particularly Mahãyana Buddhism, it is more accurate for the rectangles indicating the sacred and the profane to overlap, as in illustration [II], to express the sacred imminent in the profane.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand, in religions in which group rites are the medium (group religions), the profane, which is a state without tension or impurity, needs no rites for purification. These are ordinary conditions when there are no occasions of tension such as death, birth, and marriage (illustration [III a]). However, once an event such as a relative’s death occurs, the ordinary condition of the profane changes and a condition of the sacred harbouring tension arises. This condition of the sacred has become impure through death. In this case, in the sacred itself there is the impure. It is sacred because it has the power to give rise to awe (illustration [III b]). Concerning funeral rites, each relative’s individual, subjective religious practice is performed separately, and when a of days have passed after death, the impure condition arising because of death is purified through the power of the rites [III b]. Here, the direction in the vector from the impure to the pure becomes unnecessary and disappears. The vector that has ceased to possess direction becomes a directionless quantity; in terms of religious cultivation, it is powerless and must vanish. Hence, the medium that has lost the direction from the impure to the pure cannot sustain itself further. In this way, in place of a sacred that had harboured a tension between the impure and the pure the ordinary profane is born a second time [III a’]. This condition continues until another event of some kind occurs or until a specified day. In this form of religious activity, even though persons may actively participate in a rite, they participate according to the customs of the group to which they belong, and their own daily life (the individual’s realm of the profane) is not reflected on or negated. Here the movement from the profane to the sacred does not occur through the negation of the subjective self but arises through an outside event in which sacred time place and even are specified. In such a case the vector is directed only within the sacred (for example from the impure to another direction of the sacred that is the pure) and not from the profane to the sacred.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese two forms of religious activity individual and group are the original forms of the structure of religion and almost all religions possess them together as two aspects. How these two forms coexist differs according to the specific religion. An example of a religion in which the two are held in balance is Tantrism including both Buddhist and Hindu versions. In Tantrism, the first form of individual subjective cultivation takes the form of group religious activity and becomes ritualized and at the same time forms the second form of religion ancient initiation ceremonies sexual rites blood and bone rites Shamanism etc. individual elements are absorbed into the organized doctrinal system and regarded as internalized rites.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the most popular Hindu rituals to felicitate the sacred is called Sodasa upacara puja (worship Service in Sixteen Steps). This paper illustrated the sodasa-upacara-puja performed in Catuhsrngi temple Poona, Maharashtra, India on the morning of the twenty-seventh of August 1981.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEvery religion is characterized by the distinction between the sacred and the profane. These two poles are not isolated points at the edges of the universe since a dynamic relationship exists between them. The profane violates the territory of the sacred while the latter wants to distinguish itself from the former. As long as the power or function of the profane remains the sacred has difficulty in appearing in the world. that is in order for the sacred to manifest itself the profane has to be destroyed. The two religious poles are thus found in such an unsympathetic relationship that each denies the existence of the other. We know however that the profane makes desperate efforts to approach the sacred. It is through the power of rituals or practices that the dynamic relationship between the two poles becomes possible. Rituals are a form of human action in which the profane is trying to obtain the power of the sacred.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the commonest forms of such human activity found in India is puja (worship, offering). The term Puja derives from the root puja to make offerings. That which is offered is one of the indispensable elements of puja. The materials to be offered in puja are various. A great number of animals such as buffalos and goats are offered even today and it was reported that human flesh was offered in some parts of India as happened elsewhere. Nowadays however in most Indian temples water, fruits, flowers, and the like are offered. What is offered in pujas is not necessarily corporeal or tangible for devotees often offer their minds to the gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe offering is made not only in puja but also in other types of religious actions. For example in homa sacrifice which should be distinguished from Puja materials such as ghee and rice cakes are offered to the fire. The offering which comprises the world of the profane is the most basic means adopted by humans to enter into a relationship with the sacred. Let us note here that offerings are determined to be destroyed or “killed.” In Kathmandu, a huge number of buffalos and goats are slain on the days of the\u003cspan\u003e Durga\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epüja. The ghee (clarified butter) and rice cakes offered in homa sacrifice are consumed by fire. When water, fruits, flowers, and the like have been offered in puja, they no longer belong to the world of the profane. When those things such as flowers and fruits are offered to the sacred or to its image, their religious value is changed. That offerings are destined to be destroyed implies that the profane must “die” to obtain “rebirth.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOfferings such as animals are substitutions for humans who act as sacrifices. By killing animals on the altar, humans experience a symbolic death, since the animals “die” in place of humans. By giving part of their property to others, those who perform rituals show to the sacred that they are lessening their power, even if they are not actually sacrificing their lives.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother basic aspect of puja is that it must possess that to which offer is made.’ The offering is always made to someone or to something. The blood of scapegoats is offered to the terrifying Goddess Durgã. In the $o4oia-upacàra-pfijd (Worship Service in Sixteen Steps), materials such as water, flower, and garments are generally offered to deities. Usually, it is to a divinity that an offering is made. We need not discuss here whether the offering is made to the image of divinity or to that which is symbolized by the image. In our system, however, it would be safe to designate ‘that to which the offering is made’ as sacred. That to which the offering is made does not necessarily have a concrete image. A püjä can be performed even in a particular kind of atmosphere if the atmosphere is believed to have sacred power.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving bought offering materials such as flowers and fruits at the gate of a temple, people come to the main hail, and ask the priests to perform puja. In temples, pujas are usually performed by priests. Those who perform püjas, however, need not be priests, for the head of each Hindu family is supposed to worship gods daily. A patron and his wife participated in performing the worship in sixteen steps in Nagesvar Temple (see Appendix I).\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTemple of Goddess Cauthsrngi\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEntrance to the Temple\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eImages of Deities Associated with Goddess Catuhsrngi\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMain Hall of Catuhsrngi Temple\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eWorship service in sixteen steps performed at the Catuhsrngi Temple\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA.\u003c\/td\u003e\n\u003ctd\u003ePreliminaries performed by the priest\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003ePurification of Self by Sipping water (Acamana)\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eControl of Breathing (pranayama)\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eRecitation of the Gayatrimantra\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eContemplation of the Divinities (dhyana)\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(5)\u003c\/td\u003e\n\u003ctd\u003eDeclaration of performance and purpose (samkalpa)\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(6)\u003c\/td\u003e\n\u003ctd\u003eWorship of Ganapati (ganapatipuja)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(7)\u003c\/td\u003e\n\u003ctd\u003eConsecration of the pot the conch and the bell (Kalassankhaghantapujana)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(8)\u003c\/td\u003e\n\u003ctd\u003eConsecration of the lamp (Dipapuajana)\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(9)\u003c\/td\u003e\n\u003ctd\u003eConsecration of self and Materials for worship by sprinkling water (proksana)\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eB\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMain worship\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eInvocation (avahana) to the Goddess\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003eOffering the seat (asana) to the Goddess\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eOffering the water for washing the feet (padya) of the Goddess\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eOffering the sacred water (arghya)\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(5)\u003c\/td\u003e\n\u003ctd\u003eoffering the water for rinsing the mouth (acamaniya)\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(6)\u003c\/td\u003e\n\u003ctd\u003ePurification of the Deity by Bathing (snana)\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(a) Bathing with Milk (payas)\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(b) Bathing with Curds (dadhi)\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(c) Bathing with Ghee (Ghrta)\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(d) Bathing with Honey (madhu)\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(e) Bathing with water Mixed with sugar (sarkara)\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(f) Bathing with fragrant water (Gandhodaka)\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Anointing with yellow powder (haridra) and the Red powder (kumkuma)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Offering Flowers (puspa)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(g) Offering the lamp (dipa)\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(h) Consecration (Abhiseka)\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Consecration with the recitation of Purusasukha (rgveda, X. 90 1-16)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Consecration with the Recitation of Srisuta (Rgveda V, 87)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii)Consecration with the recitation of Rudra (krsna Yajurveda IV, 5 1-11)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iv) Consecration with the recitation of Vasor Dhara (krsna Yajurveda, IV, 7, 1-11)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(7)\u003c\/td\u003e\n\u003ctd\u003eOffering the Garment (Vastra)\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(8)\u003c\/td\u003e\n\u003ctd\u003eOffering the Upper Garments (upavastra)\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(9)\u003c\/td\u003e\n\u003ctd\u003eOffering Fragrant Materials (Gandha)\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(10)\u003c\/td\u003e\n\u003ctd\u003eOffering Flowers (puspa)\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(11)\u003c\/td\u003e\n\u003ctd\u003eOffering Incense (Dhupa)\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(12)\u003c\/td\u003e\n\u003ctd\u003eOffering the Lamp (Dipa) and Fragrant Materials (gandha)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(13)\u003c\/td\u003e\n\u003ctd\u003eOffering food (Naivedya)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(14)\u003c\/td\u003e\n\u003ctd\u003eCircling the deity clockwise (Pradaksina) and waving the\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(15)\u003c\/td\u003e\n\u003ctd\u003eSalutation (Namaskara)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(16)\u003c\/td\u003e\n\u003ctd\u003eOffering Flowers with the recitation of Mantra (Mantrapuspa)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eObtaining power from Goddess Catuhsrngi\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I.\u003c\/td\u003e\n\u003ctd\u003eSodasa-upacara-puja at Nagesvar temple Poona\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II.\u003c\/td\u003e\n\u003ctd\u003eSodasa-upacara-puja at Parvati Nandana temple Poona\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III.\u003c\/td\u003e\n\u003ctd\u003eMap of Poona City\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Sixteen Samskaras Handed down by the Hiranyakesins\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSixteen Samskaras\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(1)\u003c\/td\u003e\n\u003ctd\u003eGarbhadhana\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(2)\u003c\/td\u003e\n\u003ctd\u003ePunsavana\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(3)\u003c\/td\u003e\n\u003ctd\u003eSimantonnyana\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(4)\u003c\/td\u003e\n\u003ctd\u003eNamakarana\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(5)\u003c\/td\u003e\n\u003ctd\u003eNamakarana\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(6)\u003c\/td\u003e\n\u003ctd\u003eAnnaprasana\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(7)\u003c\/td\u003e\n\u003ctd\u003eCaula\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(8)\u003c\/td\u003e\n\u003ctd\u003eUpanayana\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Ghana\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Four Preliminary Rites\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii) Mandapadevtapratistha\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iv) Grahayajna\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(v) Matrbhojana\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vi) Offering Oblations\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vii) Asmarvhana\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(viii) Bohole\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ix) Recitation of Benedictory verses\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(x) Removal of the Parting cloth\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xi) Waving the Lamp around the Batu’s face\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xii) Holding his Hand by father\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiii) Agnipancarya\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiv) Dandagrahana\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xv) Bhiksa\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvi) Gayatri Upadesa\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvii) Batu Pujana\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xviii) Procession\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xix) Welcoming the Batu and his mother\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xx) Mandopadevatotthapana\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxi) Satyandrayana Puja\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(9)-(12)\u003c\/td\u003e\n\u003ctd\u003eVedavrata Catustaya\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(13)\u003c\/td\u003e\n\u003ctd\u003eGodana\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(14)\u003c\/td\u003e\n\u003ctd\u003eSamavartana\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(15)\u003c\/td\u003e\n\u003ctd\u003eVivaha\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Ghana\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) Four Preliminary Rites\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii) Mandapadevatapratistha\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iv) Grahayajna\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(v) Simantapujana\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vi) Vastradana\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(vii) Vanniscaya\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(viii) Telaphala\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ix) Gauri-hara-pujana\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(x) Rukhavata\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xi) Welcoming the bridegroom\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xii) Madhuparka\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiii) Exchange of Garlands\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xiv) Kanyapratipadana\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xv) Kankana bandhana\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvi) Aksataropana\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xvii) Mangalasutra bandhana\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xviii) Vivahahoma\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xix) Asmarohana\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xx) Panigrahana\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxi) Lajahoma\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxii) Agniparinyana\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxiii) Kanapila\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxiv) Saptapadi\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxv) Hrdayaparsa\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxvi) Abhiseka\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxvii) Aksataropana\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxviii) Nakstradarsana\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxix) Airanpujana\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxx) Grhapravesa\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxxi) Welcoming the couple\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxxii) Laksmipujana\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(xxxiii) Mandapadevatotthapana\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSatyanarayana Puja\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(16)\u003c\/td\u003e\n\u003ctd\u003eAntyesti\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e","brand":"Musashi Tachikawa, Shoun Hino, Lalita Deodhar","offers":[{"title":"Default Title","offer_id":41551792701578,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/1594_2048x2048_752b7e53-54d8-4f2d-9f0a-b59b481697a8.jpg?v=1658833896"},{"product_id":"ramacaritamanasa-in-south-africa","title":"Ramacaritamanasa in South Africa","description":"\u003cp style=\"text-align: left;\"\u003eThe book contains the role of the Ramacaritamanasa in the lives of Hindi-speaking indentured labourers and their progeny in South Africa; and their perceptions of Sri Rama and the Ramacaritamanasa. The South African Hindus of Hindi-speaking origin cherish the Ramacaritamanasa as scripture and delve deep into the lake of Sri Rama's Acts to gain solace and guidance. Its role as an agent of religio-cultural continuity among Hindi-speaking Hindus clearly indicates its importance in the years to come.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUSHA DEVI SHUKLA was born and educated in Natal, South Africa. Her nurture in a culturally conscious family and environment led her to study Hindi as one of her major subjects at the University of Durban Westville, South Africa. Shukla's research into the Ramacaritamanasa in South Africa and the Hindi Diaspora opened many vistas of research and contact with Indians of indentured origin.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHer nurture in a cultural family and environment led her to study Hindi as one of her major subjects at the University of Durban Westville, South Africa. She soon joined the former Department of Indian Languages as Lecturer in Hindi and obtained the M.A. and D. Lit. degrees in Hindi Literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eShukla's research into the Ramacaritamanasa in South Africa and the Hindi Diaspora opened many vistas of research and contact with Indians of indentured origin. This created greater enthusiasm for the propagation of Hindi; and in her academic and community-based work in this field, she has been hailed as one of the most successful teachers of Hindi in South Africa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHer inspiring lectures and public addresses have done much to create new interest in the cultural sphere amongst Hindus in South Africa. She continues in her research and teaching programmes as a Senior Lecturer in the School of Languages and Literature at the University of Durban Westville.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"97%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"3%\"\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Tables\u003c\/td\u003e\n\u003ctd\u003eXXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScheme for Romanization of Words in Nagari\u003c\/td\u003e\n\u003ctd\u003eXXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter One: Introduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.1 Subject of Study: Perceptions of the Ramacaritamanasa of Gosvami Tulsidasa amongst Hindi-Speaking South Africans\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.2 Scope\u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.3 Aims\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.4 Methodology\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.5 Some Problems\u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter Two: The Evolution of the Rama Story and the\u003cspan\u003e Bhakti \u003c\/span\u003eMovement\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1 The Origin of the Rama Story\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.1 Valmiki\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.2 The Ramayana\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.1 Bhakti and its Origin\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.2 The Bhakti Movement\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.3 The Reformer Saints of The Bhakti Movements\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.1 Ramanujacarya\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.2 Ramananda\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.3 Kabirdasa\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter Three: Gosvami Tulsidasa and the Ramacaritamanasa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e27\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1 Childhood and Education\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.1 Marriage\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.2 Tulsidasa and the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2 The Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3 The Religious Influence of Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.1 Avatara\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2 Religious Harmony in the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3 Conciliatory Attitude of Tulsidasa\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.1 Vaisnavas and Saivites\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.2 Questions Regarding the Divinity of Sri Rama\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.3 Nirguna and Saguna Isvara\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.4 Vrdanta: Jivatma - Paramatatma, Maya\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.5\u003cspan\u003e Karma\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.6 Gunas\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.3.7 Bhakti\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.4 Impact of the Ramacaritamanasa 56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.5 Present-Day Influence of the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.5.1 Worship\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.5.2 Akhanda Kirtan at Janmasthana in Ayodhya\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.5.3 \"Ramayana\" Video Series\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.5.4 Festivals Connected with Sri Rama and His Life\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4 Social and Political Influence of the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.1 Caste System\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.2 The World\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.3 Equality\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.4 Status of Women\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.5 Family Life\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.6 The Asramas\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.7 Characters\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.7.1 Laksmana\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.7.2 Bharata\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.7.3\u003cspan\u003e Hanuman\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.8 Ramarajya - Perfect Rule of Sri Rama\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.9 Social and Political Influence Today\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.9.1 The \"Ramayan\" of Ramanand Sagar\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4.9.2 \"Do or Die\" Campaign\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5 Literary Influence of the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.1 The Epic - Mahakavya\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.2\u003cspan\u003e Dharma \u003c\/span\u003eGrantha (Scripture)\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.3 Form, Style, and Literary Motifs of the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.4 Decorum (Maryada)\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.5 The Impact of the Ramacaritamanasa on Literature\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.5.1 Hindi Version of the Ramayana\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5.6 The Ramacaritamanasa Today\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter Four: The Ramacaritamanasa and The Early Settlers in South Africa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e103\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1 Earl Period of the Indians in South Africa\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1.1 The Hindi-Speaking Immigrants - Religious\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1.2 The Hindi-Speaking Immigrants and the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1.3 Literacy amongst the Hindi Speakers\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2 Perceptions of the Ramacaritamanasa amongst the Early Hindi Settlers\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3 The Establishment of Ramayana Sabhas\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.1 The Shree Ramayan Sabha (SRS) of Overport\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.2 Sri Luxmi Narayan Temple Ramayan Sabha\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.3 Ramayana Sabhas in the Springfield Area\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.4 Ramayana Sabhas in the Verulam Area\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.5 Ramayana Sabhas in the Stanger Area\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.6 Ramayana Sabhas in the cato Manor\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.4 Development in Perceptions of the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.5 Dislocation and Decline of Ramayana Sabhas\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.5.1 Natural Causes\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.5.2 Group Areas Act\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.6 The Institutionalization of the Ramacaritamanasa\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.7 The Ramayana in the 1980s\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.7.1 The Ramayana Sabha\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.7.2 Akhanda Ramayana\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.8 Festivals in Honour of Rama\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.8.1 Ramanavami\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.8.2 Dipavali\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.8.3 Hanuman Jayanti\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.9 General Observations\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter Five: Present Day Present Day Perceptions of The Ramacaritamanasa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e151\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.1 General Information\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.1.1 Hindi Education\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.2 Religious Affiliation\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3 Satsang\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.1 General Satsang\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.2 Ramayana Satsang\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.4 Ramayana and Personal Life\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.5 Ramayana and Family Life and Social Life\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.5.1 Family Life\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.5.2 Social Life\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6 Knowledge of the Ramayana: Its Characters and Concepts\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.1 Attitude to Sri Rama\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.2 Attitude to Sita and Women in General\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.3 Attitude to Sri Rama's Actions\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.4 Attitude to Caste in the Ramayana\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.5 Ramarajya - Ideal Government\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.6 Likes and Dislikes of the Ramayana\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.7 Ramayana as Religious and Moral Guide\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.6.8 Feelings Stirred through the Rama Story\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.1 Worship\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.2 Forms of Prayer\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.3 Hanuman Worship\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.4 Nirguna Rama and Saguna Rama\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.5 Influence of Ramayana in Daily Life\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.6 Adherence to Doctrines of Hinduism\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.7.7 Summary of Findings\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter Six: Conclusion\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e199\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendices\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI. Hanuman Arati by Swami Ramananda\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII. Invocation to Tulasidasa by Nandadasa\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII. Eulogy of Tulsidasa and his Ramacaritamanasa by Suradasa\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV. Eulogy of Tulsidasa and his Ramacaritamanasa by Rasakhan\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV. Sri Rama Bhajan by Pandit Ramnath Shukla\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI. Sri Ramayanaji Ki Arati by Gosvami Tulsidasa\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Usha Devi Shukla","offers":[{"title":"Default Title","offer_id":41551805382794,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/7902_2048x2048_3d32d0bf-e894-446b-bbe0-f2434c4ee917.jpg?v=1658834090"},{"product_id":"ramayana-at-a-glance","title":"Ramayana at a Glance","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe importance of the immortal Hindi classic Ramacharitamanasa by the great Vaisnava saint-poet Tulasidasa is too well known to need any introduction. As everyone knows, in the religious literature of Hinduism it stands second only to the great Bhagavadgita in popularity. It has particularly endeared itself to the moderately educated masses for whom it epitomizes all that Hinduism means and stands for, and here is a unique edition of the work attempted and designed for the first time to serve specifically the needs of this class of readers.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt contains the basic text with a simple and lucid translation o Hindi and English under each verse done by a most competent scholar.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe suggestion for preparing the present edition came from the Hindu population across the seas, whose ancestors had emigrated during the early decades of the nineteenth century to such remote countries and islands as Jamaica, Surinam, Guyana, Fuji and Mauritius, etc., and who are still eager to maintain and continue their cultural and religious links with the Hindus of the land of their origin through the medium of Gita, Ramayana and Bhagavata, the topmost trio of popular Hinduism. The edition thus aims at fulfilling a long-felt need and will surely be welcomed especially by our brethren living in distant lands outside India and also by those living here who will find it equally useful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSadguru Sant Keshavadas is a prophet of divine love and universal peace. His name means \"saint who is the servant of the Lord.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Sadguru was born in Bhadragiri, a small South Indian village near Bangalore in Karnataka State. He earned a B.A. degree from Mahatma Gandhi College, an L.L.B. degree from Udipi Law College, and is a gifted composer, musician, lecturer, author, and teacher of yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThrough the ancient wisdom of the Himalayas, he tries to unite all the world religions into Vishwa Dharma, or Cosmic Religion. In his mission to show the essential unity of all world religions, Sant Keshavadas has made nine global tours. His devoted wife Srimathi Rama Mata and their three children assist in this mission.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1961 Sant Keshavadas established Dasashram International Center in Bangalore, India, and since then has established other ashrams, meditation centres, and temples of Cosmic Religion all over the world.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe world is the stage on which the Lord played the part of Rama as the ideal son, brother, husband, stepson, and king. The story of Rama and Sita is verily the story of humanity. Sita, Rama's devoted consort, enacted the role of the dutiful, chaste wife who cared for nothing but her beloved Rama. Lakshmana was the perfect brother, and Bharata and Shatrughna were exemplary in their devotion to their step-brother, Rama.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe next main. character, Hanuman, is the embodiment of a surrendered devotee-the pinnacle of Bhakti Yoga. The ten-headed Ravana, who plays the antagonistic role, symbolizes our ten senses (5 senses of knowledge and 5 senses of -action). During the war, Rama beheads Ravana, which is characteristic of a yogi conquering the senses.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe characters in the Ramayana relate to our own human drama. The Ramayana teaches us a way of life. It shows how to have pure love among family members and toward society and gives us a method to control the ten senses and the mind for inner peace and spiritual bliss.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLife on this planet is short and man is immersed in emotional conflict in the form of attachments to the family, wife, children, etc. Identifying Rama and Sita as manifestations of the Self in all is an easy method of pulling the mind away from its attachment to the various pleasure centres. In the ancient epic, the humble devotee, Hanuman, is the son of the wind god. The wind symbolizes sound. Without the wind, no sound is possible. Sound is the gross manifestation of mind and thought. In the transcendental state, sound waves manifest as thought waves. Thought waves in the gross material plane manifest as spoken language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSinging the Lord's name on the gross plane can bring us to the transcendental level where sound manifests as pure energy. The name and form disintegrate in Pure Consciousness and ultimate peace is experienced. Repetition of the Lord's name in the form of japa or kirtan will bring the transcendental, blissful experience attained by the great devotees and saints like Bhakta Mira Bai, Tukaram, and in the present time, Sri Sant Kesha-Vadas. Santji has followed the tradition of our great saints and devotees of the past and has now brought the story of the Ramayana to 20th-century man. He has abridged this great epic without losing its meaning so that the ordinary, busy man can realize its truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs has been said by Lord Krishna to Sage N arada, \"Naham Vasami Vaikunte Yoginam Hridayenacha; Mad- bhaktha Yatra Gayanti Tatra Tishtarni Narada,\" meaning, \"I always dwell where devotees sing the glory of My Name.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMay this story of the Ramayana bring a new awakening to the turbulent hearts? Sant Keshavadas is the ideal devotee to bring this great epic to the modern-day, busy man in the Kali Age.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eGod incarnates age after age to restore dharma. Such incarnations are known as avatars. Sri Ramachandra is worshipped by the sages as the seventh incarnation of Lord Vishnu, and Sita, his spouse, is worshipped as Goddess Lakshmi's incarnation. All those who helped Rama or served him were the angels or devatas. This greatest story ever written is known as Ramayana. Originally, it was written by Sage Valmiki to the people of the earth, but it was very popular in the higher hierarchy in the heavens. We were told by Sage Valmiki that Brahma the Creator narrated this story to his son, Sage Narada, who made it popular in all upper heavens and then imparted it to Valmiki. Valmiki taught this to Rama's children, Lava and Kusha, who sang Ramayana to this world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eHow Should One Read Ramayana\u003c\/strong\u003e\u003cbr\u003eRamayana is considered as a holy scripture. Rama lived the Vedic truths. One who wants to experience this Rama-consciousness or wants to obtain His darshan should bathe or shower, wear meditation clothes, and should do the japa or repetition of the 13-syllabled mantra, \"Sri Rama Jaya Rama Jaya Jaya Rama\" at least 108 times on the rosary, either orally, mentally, or both. Then one should worship Sri Rama and Sita and the book of Ramayana by offering flowers and salutations. Filled with devotion to God, one should open this holy book and read it himself or to a few devotees and at the end of each Kanda or canto, he should wave the light before God and receive His grace. Before one begins reading Ramayana, it is important should keep a wooden plank in the meditation room as a special seat for Lord Hanuman. He can keep an image or picture of Hanuman on the wooden plank; if not, he can just invoke Hanuman's presence by placing a coconut and lighting a candle and keeping them on or near the wooden plank. Hanuman has promised that wherever Sri Ramayana is read or sung, he will be present there invariably. None can see Rama without the blessings of Hanuman; therefore, to keep the wooden .plank invoking his presence is important.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter the complete reading of the Ramayana, one can feed the poor, offer clothes, or do some charity in the name of Rama. The benefits of reading or listening to the entire Ramayana, as per the scriptural injunctions given above, will be infinite. Forefathers are resurrected, the sick are healed, and desires here and hereafter are fulfilled. More than anything, Cosmic Love is realized and the darshan of Rama is obtained. This is the traditional way for the sages and saints to read Ramayana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Rama and Hanuman blessed me to recite Ramayana 108 times to thousands of devotees in India. First, I read it for children in song form in the Kannada language. Since that time, I had a deep wish to write it in English for Western devotees. By the blessings of the Lord, now that wish is fulfilled, and my heart is filled with peace. I have tried to write on these pages the wisdom of Sage Valmiki, Sant Tulasidas, Kamban, Narahari, Tyagaraja, and other saints. It is written in such a way that you could know the great Ramayana at a glance. By reading this, if it inspires you to go to the original Ramayana in Sanskrit, then your effort is rewarded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am very grateful to Sri H.H. Swami Vishnu- devananda for 'his kind introduction. I must thank Sister Karuna for her special efforts in typing, reading, and editing this holy book. My thanks are due to Mrs Swaran Batra, who read the manuscript with great patience and gave me valuable suggestions for editing. Thanks to Sister Lila, Sister Gayatri, and B.K. Geetha Pai, for their assistance. Ravidas, Master Shyam, Chandrashekhar, Umadevi, and Parabrahma, have given their total cooperation for this work. May God bless all these beautiful souls who have stood strong for Cosmic Religion. May the entire world be filled with joy and peace.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMEDITATIONS ON RAMAYANA AND TARAKA MANTRA\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSRI RAMA MANTRA\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSage Valmiki\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHow the Ramayana Came to Be Written\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Seven Books\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRAMAYANA\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK I-BALA KANDA\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDasharatha\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Story of Risha-Shringa\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBirth of Rama\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSage Vishwamitra\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eStory of the Ganges\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAhalya\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSita\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eParashurama\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eParashurama and Sri Rama\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK II- AYODHYA KANDA\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eManthara\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK III- ARANYA KANDA\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSage Sharabhanga\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSage Suteekshna\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSage Agastya\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eShoorpanakha\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbduction of Sita\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJatayu\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eStory of Kabandha\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eShabari\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePampa\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK IV - KISHKINDA KANDA\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK V - SUNDARA KANDA\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK VI - YUDDHA KANDA\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAngadha Sadhana\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBOOK VII - UTTARA KANDA\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSITA RAMA RAMA SITA RAM\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRAMAYANA IN SONG\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Sadguru Sant Keshavadas","offers":[{"title":"Default Title","offer_id":41551812853898,"sku":"","price":345.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/RAMAYANAATAGLANCE.jpg?v=1660389341"},{"product_id":"the-ritual-of-battle-krishna-in-the-mahabharata","title":"The Ritual of Battle","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis book is a study of India s great epic, the Mahabharata, against the background of Indo-European myth, epic, and ritual. It builds upon the pioneering studies in these areas by Georges Dumezil and Stig Wikander to work toward the goal of understanding how this epic s Indo-European heritage is interpreted and reshaped within the setting of bhakti or devotional Hinduism. The book begins with a comparative typology of traditional classical epics, arguing that epic is a distinctive mythical genre and that the Maha-Bharata, in particular, should be studied as part of an Indo-European epic (and not just mythical) continuum. The reshaping of the Indo-European theme is then examined in relation to the Mahabharata's central mystery: the figure of Krsna, the hero and ally of the Pandava brothers in their struggles against their cousins, the Kauravas, and incarnation of Visnu. The study argues that Krsna figures in the epic at the centre of a coherent theological ensemble that builds upon continuities in Indo-European, Vedic, and particularly Brahmanic sacrificial idioms. Ultimately, Krsna guides the forces of dharma or righteousness through a great sacrifice of battle whose eschatological background recalls Indo-European and Vedic themes, while projecting them into the Hindu bhakti cosmology of universal dissolutions, recreations, and divine grace. The study vigorously opposes attempts to explain Krsna by arbitrary theories of the Mahabharata's growth through interpolations.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAlf Hiltebeitel is a Professor in the Department of Religion at George Washington University. Dr Hiltebeitel is the editor of Criminal Gods and Demon Devotees: Essays on the Guardians of Popular Hinduism, also published by SUNY Press, and he is the author of The Cult of Draupadi, Vol. 1, Mythologies: From Gingee to Kurukshetra.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Ritual of Battle is a benchmark in Indology; it is in some ways the culmination of a long series of approaches to the great Epic formulated for many decades before it, and it has proved to be the source of a whole series of new approaches in the decade that has followed its original publication, leading on to other important works including Alf Hiltebeitel's own on-going, multivolume, epic study of Draupadi. His debt to the more recent past is to several giants - primarily Georges Dumezil, Madeleine Biardeau, J. A. B. van Buitenen, Victor Turner, and Mircea Eliade -whose shoulders provide what turns out to be not so much a resting place as a springboard for his own contribution to the never-ending parampara of Mahabharata studies. The book abounds in theories which appear far-fetched at first but are invariably substantiated - that there are three black Krishnas that mediate between the red and the white; that both Krishna and Siva, though ostensibly absent from or passive at the disrobing of Draupadi and the disastrous dice game, are in fact essential elements of these episodes; and many more. Several chapters deal at length, and in great detail, with the death of the hero, the destruction of the world, and other aspects of the tragedy at the heart of the Epic. These are analyzed in light of many complementary theories gleaned from an impressive array of scholarly works cited in the copious footnotes. But this is no patchwork of other peoples' theories; it is an integrated and highly original view of Krishna and of the great Epic as a whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo begin with, Hiltebeitel is one of Georges Dumezil's greatest supporters, who paid his homage to the master by translating a number of Dumezil's works into English. One great strength of this book is the skill with which the author places the Krishna epic in the context of other Indo-European epics that Dumezil has elucidated, particularly the Scandinavian and Greek epics. Many of Dumezil's ideas are put to new tests here. Some of them prove, in Hiltebeitel's hands, to be even more exciting than when they were first boldly suggested by Dumezil. Some are right but not particularly illuminating. Some of them prove to be dead wrong.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHiltebeitel challenges Dumezil on many important points. Thus, where Dumezil (and J. A. B. van Buitenen) regarded the story of the Pandavas' divine heritage as a late addition, with even later Saiva retouchings, Hiltebeitel suggests that an old tradition may have been preserved and linked with Siva, and he argues that the activities of Visnu and Siva were integral to the work from an early period of its construction (p. 174). Unlike Dumezil, he views the mythological paternities of the heroes as an integral part of the Epic. Following the lead suggested by Dahlmann at the turn of the century, that the myths are not \"interpolations,\" Hiltebeitel builds upon Angelo Brelich's formulation and argues that the Epic integrates myths, which tell how gods create fate, with legends, which tell how heroes challenge fate. The didactic elements, too, and the whole consideration of sin and virtue, are correctly regarded as part and parcel of the epic narrative.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut Hiltebeitel is also an admirer of Madeleine Biardeau, who is critical of the Critical Edition that Dumezil and van Buitenen endorse, an edition that has selected what appears to be the oldest layer of the major epic, called \"the Mahabharata,\" and relegated all other variants to appendices. Thus, like Biardeau and unlike Dumrezil, Hiltebeitel consistently draws upon material that is rejected by the critical edition, using what the critical edition labels \"interpolations\" to develop his persuasive ideas about such matters as the scene in which Draupadi, distressed by the efforts to disrobe her, calls upon Krishna to rescue her and he appears (p. 88); the importance of the jeu truqfie in Indo-European eschatology in general and the death of Abhimanyu in particular (343 n.); and the reference to the warrior Salya as an incarnate demon (p. 91) and to the Madraka as \"dirt\" (p. 277). He remarks that an essential variant of the myth of Visnu as the dwarf is provided by \"what must be regarded as one of the earliest tellings of the myth even though it occurs only in the Northern recension of the Mahabharata\" (p. 137). Yet, though Hiltebeitel follows Biardeau in many of her interpretations, he does not follow her slavishly. Thus, in discussing a possible interpolation that would make Draupadi an incarnation of Saci, the wife of Indra, rather than Sri, goddess of fortune, he notes that \"Biardeau seems to want it both ways... This solves little\"\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e","brand":"Alf Hiltebeitel","offers":[{"title":"Default Title","offer_id":41551868559498,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/RITUALOFBATTLE.jpg?v=1660391773"},{"product_id":"the-sacred-mountain-the-complete-guide-to-tibets-mount-kailas","title":"The Sacred Mountain","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMount Kailas-the most sacred mountain in the world. Uncannily symmetrical, this remote and remarkable peak located in the forbidden land of Tibet might have been built by superhuman hands. It stands out of primordial hands. It stands out from a primordial landscape: horizontally stratified plinth thousands of feet high, crowned with a perfect cone of pure snow.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo Hindus, it is the Throne of the great god Shiva. Buddhists associate it with Chakrasamvara, a powerful Tantric deity, and with the sage Milarepa, who fought a magic duel there with a shaman priest in ancient times. To the Bonpo, the followers of the indigenous religion of Tibet, it is the giant crystal on which their founder, Thonpa Shenrab, descended to earth from the skies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor more than a millennium, Buddhist, Hindu and Bonpo pilgrims have been visiting this Throne of the Gods and performing pious circumambulation around it. John Snelling recounts their difficult and dangerous pilgrimages and analyzes the spiritual significance of Kailas and of sacred mountains in general. He also retells the tales of the handful of Western travellers who reached Kailas between 1715 and 1949-an exclusive club of intrepid explorers, mountaineers, big game hunters and officials. Then in 1984, the Chinese authorities allowed Westerners freer access; so the tales of a new wave of contemporary travellers have in this completely revised and enlarged edition been added to those of their great precursors.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe new edition of this acclaimed travel book is particularly indispensable for all those wishing to visit Mount Kailas, for it contains a comprehensive Guide for Travellers as well as up-to-date maps. For the armchair traveller, there is much to absorb and thrill too-not least the lavish array of photographs, many in colours.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJohn Snelling was born in Wales in 1943 and brought up there as well as in London and Canterbury. After graduating in both English and Philosophy, he lectured at Maidstone College of Art for several years before leaving to travel to the East, where began a serious interest in Oriental religion and philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom 1980 to 1984 he was General Secretary of the Buddhist Society and worked with the late Christmas Humphreys Q. C., who founded the Society in 1924. for 8 years from 1980, he edited The Middle Way, the journal of the Buddhist Society. It was founded in 1926 and its distinguished previous editors include the late Alan Watts, whose early writings John Snelling has edited. In addition, he has worked extensively for BBC radio and television as both scriptwriter and presenter. For recreation, he enjoys watercolour painting in the traditional English manner.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAuthor’s Preface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eA lot of water has passed under the bridge - if that's the right way to put it - since I originally wrote The Sacred Mountain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the first place - and as so often happens with books - much new information arrived after the book had gone to press. Particularly I met the widows of three Kailas travellers - (it's always the women who seem to survive, and often to an old age; the men die younger) - Lady Wakefield, the late Mrs Frederick Williamson and Mrs R. K. M. Saker. All kindly made available to me both written material, some of it hitherto unpublished, and pictures. I must register my sincere appreciation for their help. In the case of Mrs Williamson, the connection resulted in a fruitful collaboration on a book that recorded Frederick Williamson's life and career and her own part in it. I was also kindly lent Hyder Hearsey's autographed journal of his journey to Western Tibet with the great William Moorcroft by Hearsey's descendant, the late John Hearsey.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the second place, dramatic developments in China in the early 1980s resulted in the opening up of Tibet to tourism and a whole new wave of visits to Kailas. In this new edition we, therefore, give an account of a new generation of Kailas travellers, and I must sincerely thank many of them for either recording their reminis- censes or sending me in some cases very long and informative letters; also for lending photographs and pictures. I am particularly indebted to Bradley Rowe, the first European at Kailas since Lama Govinda; also Brian Beresford and Sean Jones, Naomi Duguid, William Forbes, Charlie Foster-Hall, Dr Andre Herold, Peter Overmire, Hugh Swift, Gilbert Levey, Richard Crane and Michael Henss.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStructurally, even though it was written at a time when Kailas- Manasarovar was closed to outsiders and was something of an enigma, the original text basically stands, though with revisions, corrections and the addition of supplementary material made 'available since publication. I have not, however, felt moved to change any of my original views on the spiritual significance of Kailas-Manasarovar or of the nature of sacred mountains and the practice of pilgrimage to them. However, I have tried to work out a standardized and more felicitous system of spelling for the Tibetan place names in the Kailas-Manasarovar region, and for this as well as for much other invaluable advice I am indebted to Stephen Batchelor, author of the excellent Tibet Guide (London: Wisdom Publications, 1987), a person fully conversant with the arcane mysteries of both written and spoken Tibetan. I have also tried to give a more definitive survey of all the sacred sites around Kailas. Other friends who gave much generous help, advice and support, and to whom much thanks are due, including Eva Hookway, who translated German-language materials for me; Caille Golding, who read through the additional material and commented on it; and Martine Batchelor. I am also indebted to Hugh Richardson, the last British official stationed in Lhasa, who sent me several pages of close observations on the original text, of which I have taken full note in my revisions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to what has been added-i.e., material relating to the new wave of post-1981 travellers and pilgrims - this has been inserted near the end of the main text in the form of an extra chapter. I have also suffixed new material relating to travel in the Kailas-Manasarovar region today and a few appendices that expand on matters raised in the main text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePicasso used to say that, once a still life is arranged, the picture is painted. Something similar happens with books. Sometimes - all too rarely, unfortunately - a good subject arises that simply begs to be written about. It is almost as though it is hovering in the aether, waiting to be drawn down into concrete literary form. Such was the case with Kailas-Manasarovar. The Sacred Mountain was also my first book and, as with first love, was in a way sweeter and more satisfying than the others that have come since. I will always harbour a special affection for it. It has won me many good friends and caused many good things to happen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIronically, however, I have not been able to visit Kailas- Manasarovar. Chronic ill health has prevented me from travelling for almost 15 years. But despite that, I regard myself as a devotee of the sacred mountain and all that it stands for. Furthermore, in the last analysis, I don't believe one always has to visit a place, even a sacred place, to know what it's about. The creative imagination is endowed with quite wonderful powers; and there's also a sense in which we tune in to a deeper communal consciousness in which all the accumulated experience of the universe is available to us: something like Jung's collective unconscious. Guided by such hidden allies, one can, I believe, get closer to the reality of something like Kailas than, say, someone who goes there in entirely the wrong spirit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn support of these views, I always cite the case of Arthur Waley the doyen of all Western translators from the Chinese, who himself never went to China and never really wanted to go, believing that to do so might blunt rather than sharpen his understanding of its ancient culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlso, I have one very powerful testimonial. I met Sean Jones shortly after he came back from Kailas at a slide show he gave at Manjushri London, a Tibetan Buddhist Centre run by Geshe Namgyal Wangchen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"I read your book,\" Sean told me in his blunt way. \"It was very accurate.\"\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst other sites of natural splendour, Mount Kailas and its environs have a special symbolic value for Tibetans. The region has been an undisputed part of Tibet since the emergence of the Tibetan nation, while the sacred peak has equally long been a focus of spiritual inspiration. For the early Tibetans who were Bonpos, the area represented the place where Shenrab Miwoche, the founder of their tradition, was born and gave teachings. Later it became an object of Buddhist veneration. Legends associate it with the Buddha and his immediate followers, with Guru Rinpoche, one of the pioneers of Buddhism in Tibet, and with Tibet's renowned saint, the yogi Milarepa. From the tantric viewpoint, too, many regard it as the abode of Chakrasamvara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor centuries Tibetans have made arduous pilgrimages, sometimes the entire breadth of the country, to glimpse the holy peak and perform religious practices at its foot. The fact that Hindus and Jains from India, who hold Mount Kailas in equal respect, albeit for different reasons, were free to pursue their own pilgrimages, is indicative of the brotherly relations that always persisted between India and Tibet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith the tragedy that overtook Tibet in recent years such practices became severely restricted and the surrounding temples and monuments were badly damaged, as in the rest of the country. However, lately, as conditions have been slightly relaxed and Tibetans permitted at least the outward trappings of religious practice, they have begun to journey to Kalias once more. Despite the hardships involved, the monasteries and stupas are being rebuilt and people are again engaging in religious practices there.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese encouraging signs reveal the enduring fascination with the mountain, the indomitable spirit of the Tibetan people, and the continuing strength; of their religious outlook.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eReaders of John Snelling's book, The Sacred Mountain will find accounts o foreign travellers and pilgrims to Mount Kailas. From these, they may gain some sense of the awe-inspiring physical presence of the peak itself and the spiritual ideals that lead pilgrims to it.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eForeword to the Second Edition by H. H. the Dalai Lama of Tibet\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword to the First Edition by Christmas Humphreys\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAuthor's Preface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of maps\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER ONE\u003c\/td\u003e\n\u003ctd\u003eHimalaya\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER TWO\u003c\/td\u003e\n\u003ctd\u003eMount Kailas and its Sacred Lakes\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER THREE\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: To 1850\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER FOUR\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1850-1900\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER FIVE\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1904-1911\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER SIX\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1926-1932\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER SEVEN\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1936-1945\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER EIGHT\u003c\/td\u003e\n\u003ctd\u003ePilgrims to the Sacred Mountain - 1\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER NINE\u003c\/td\u003e\n\u003ctd\u003ePilgrims to the Sacred Mountain - 2\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER TEN\u003c\/td\u003e\n\u003ctd\u003eKailas Reopens\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER ELEVEN\u003c\/td\u003e\n\u003ctd\u003eThe Heart of the Matter\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER TWELVE\u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAPPENDICES:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Kailas-Manasarovar Travellers' Guide\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Hyder Hearsey's Journal of his 1812\u003cbr\u003eExpedition to Manasarovar with\u003cbr\u003eWm. Moorcroft\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Ryder, Rawling \u0026amp; Bailey; Additional Biographical Details\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. The Darchin Monastery Dispute, by\u003cbr\u003eF. Williamson (1934)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Stop Press Items\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAddenda\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"John Snelling, Dalai Lama","offers":[{"title":"Default Title","offer_id":41551896117386,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/11171_2048x2048_f378ee0e-1eb0-461a-9af6-e8644ab85df2.jpg?v=1658834883"},{"product_id":"sama-veda","title":"Sama Veda","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Vedas, as it is claimed, are eternal and believed to be the revelation of divine wisdom to inspire the rsis of old. The Sama Veda is one of four Vedas which had been handed to us over a period of thousands of years by oral tradition, without an error of even a syllable, before they were reduced to writing in very recent times. The Vedas are of varying lengths with varying numbers of mantras or hymns.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work contains the whole text of Sama Veda in Nagari script with an English translation and some commentary in a new light. Apart from the text, the book contains an exhaustive and critical introduction which gives detailed information useful for scholars and students in this field.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first part of this book contains four chapters (Kandas), namely, (1) Agneya Kanda (2) Indra Kanda (3) Pavamana Kanda and (4) Aranya Kanda. The second part of the book or the Uttara archika contains the remaining mantras (hymns).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe sole means to be resorted to by man, according to Sama-Veda is prayers. These prayers take the form of extolling the various universal devas for their varied activities in establishing the creatures, evolving and maintaining them all impartially. The devotee prays for an unimpaired life of a hundred years in welfare, keen in perceptions, sound of limbs and understanding.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003cbr\u003e\u003cspan\u003eIntroduction\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eText with Translation\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART I\u003cbr\u003ePORVA ARCIKA\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003cspan\u003eAgneya Kanda\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eBOOK I: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK II: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eIndra Kanda\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\n\u003cul\u003e\u003c\/ul\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eCHAPTER II\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK III: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK IV: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK V: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003ePavamana Kanda\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK VI: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAranya Kanda\u003c\/span\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER III\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eMahanamnyarcika\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART II\u003cbr\u003eUTTARA ARCIKA\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003cspan\u003eBOOK I: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003eDasati XXII\u003cbr\u003eDasati XXIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003eDasato XXII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK II: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOKIII: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003eDasati XXII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003eDasati XXII\u003cbr\u003eDasati XXIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK IV: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003eDasati XXII\u003cbr\u003eDasati XXIII\u003cbr\u003eDasati XXIV\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK V: CHAPTER I\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003eDasati XXII\u003cbr\u003eDasati XXIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK VI: CHAPTER I\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER III\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK VII: CHAPTER I\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER III\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003eDasati XX\u003cbr\u003eDasati XXI\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK VIII: CHAPTER I\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003eDasati XIX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER III\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eBOOK IX: CHAPTER I\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003eDasati XIV\u003cbr\u003eDasati XV\u003cbr\u003eDasati XVI\u003cbr\u003eDasati XVII\u003cbr\u003eDasati XVIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER II\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003eDasati X\u003cbr\u003eDasati XI\u003cbr\u003eDasati XII\u003cbr\u003eDasati XIII\u003cbr\u003e\n\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eCHAPTER III\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eDasati I\u003cbr\u003eDasati II\u003cbr\u003eDasati III\u003cbr\u003eDasati IV\u003cbr\u003eDasati V\u003cbr\u003eDasati VI\u003cbr\u003eDasati VII\u003cbr\u003eDasati VIII\u003cbr\u003eDasati IX\u003cbr\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAPPENDICES\u003c\/span\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eI\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eII\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIII\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIV\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eV\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVI\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVII\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVIII\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eIX\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"S. V. Ganapati","offers":[{"title":"Default Title","offer_id":41551943368842,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/186_2048x2048_b3562ee9-2199-4918-8cb3-0225159e0b38.jpg?v=1658835091"},{"product_id":"tulasidasas-sri-ramacaritamanasa-the-holy-lake-of-the-acts-of-rama-a-romanized-edition","title":"Tulasidasa's Sri Ramacaritamanasa","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eSHRI RAMACHARITAMANASA of Tulasidasa is the single most popular book of the Hindus, which, for over four centuries, has greatly appealed equally to the rich and the poor, the educated and the illiterate, the old and the young, and the scholar and the common man. Keeping in mind people's ever-increasing quest for the epic, this unique edition of the Ramacharitamanasa with verse-to-verse Hindi and English translation along with Tulasidasa's original text has been prepared. The translation rendered by an accomplished scholar maintains the intrinsic richness of the original. Special care has been taken to making it useful to the Indian brethren living abroad to whom the dialect of Tulasidasa's original may be somewhat incomprehensible. There has been a long-standing demand from the vast Indian community settled abroad for a standard and authentic edition of the Ramacharitamanasa. A special feature of this edition is the inclusion of Lavakushakanda, Shri Hanumanchalisa and Shri Ramashalaka Prashnavali. This edition is based on our original and widely acclaimed Shriramacharitamanasa-brought out in 1988. The present edition has been designed to meet their requirement by using the most modern printing and processing techniques to make it a work of an international standard. The mode of its recitation is given as a separate appendix. Adding to its uniqueness is the inclusion of an important section containing Indian, European and American scholars' criticisms of Tulasidasa's Ramacharitamanasa. A glossary of important proper nouns and epithets is given at the end. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eDR. R. C. PRASAD was a University Professor of English at Patna University where he taught for about three decades. He was an eminent author, translator and editor. He had a good number of books to his credit.\u003c\/span\u003e\u003c\/p\u003e","brand":"R. C. Prasad","offers":[{"title":"Default Title","offer_id":41552004087946,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/193_2048x2048_bab9e8bc-cd92-4e7c-a483-e8630a015004.jpg?v=1658835297"},{"product_id":"sixty-upanisads-of-the-veda-2-vols","title":"Sixty Upanisads of the Veda (2 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upanisads from the conclusion of the Vedas are, therefore, called the Vedanta or the end of the Veda. The number of Upanisads is not fixed. The collection of Upanisads translated by Darashikoh into Persian contained 50 Upanisads. The Muktika Upanisads gives a list of 108 Upanisads. There are about 112 Upanisads published by Nirnaya Sagar Press. But only ten Upanisads which were commented upon by Sankaracarya are taken to be genuine and most authoritative.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upanisads, which teach that life and death are only different forms of one and the same being and which aim at the release from mundane existence by the merging of the individual soul in the world soul through correct knowledge, have been hailed as the inspired utterances of the mystics for centuries. In them, the whole of the later philosophy of the Indians is rooted.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn 7 January 1845, at Oberdreis near Coblenz:  son of Adam Deussen, pastor; educated at Schulpforta near Naumburg: studied at Bonn, Tubingen and Berlin: Sanskrit under Lassen and Gildemeister, classical philosophy, theology:  Phil.  Dr. at Marburg, 1869: teacher at the Gymnasiurns at Minden and Marburg, 1869-72, and tutor in Russia, 1872-80: taught philosophy (the subject to which he was chiefly devoted) and Sanskrit, as a Privat-docent at the University of Geneva: and philosophy at the Polytechnical School at Aix-la-Chappelle, 1875-9.  While at Geneva, his resolution was made to devote his life to the study of Indian philosophy (1873).  Since his return from Russia and residence in Berlin, from 1881 to 1889, this has been his main work: taught philosophy at Berlin University, first as Privat-docent then as Professor; since 1889, Ordinary Professor of Philosophy at the University of Keil; has travelled much in various parts of the world: over the greater part of India, 1892-3.  In 1904, the Order of the Red Eagle, 4th Class, was conferred upon him.  Among his chief works may be mentioned:  Das System des Vedanta, 1883:  Die Sutras des Vedanta, 1887:  On the Philosophy of the Vedanta in its relations to Occidental Metaphysics, Bombay, 1893; Sechzig Upanishads des Veda, 1897; Geschichte der Philosophie (I and II on the Vedic Hymns and Upanishads:  III-VI in preparation), 1894, 1899: 'Outlines of Indian Philosophy,' in the Indian Antiquary, 1902: Erinnerungen an Indian, 1904.\u003c\/p\u003e","brand":"Paul Deussen, V. M. Bedekar","offers":[{"title":"Paperback","offer_id":41552100130954,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41552100163722,"sku":"","price":1200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SIXTYUPANISADSOFTHEVEDA.jpg?v=1660389620"},{"product_id":"the-sraddha-the-hindu-book-of-the-dead-a-treatise-on-the-sraddha-ceremonies","title":"The Sraddha","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eOf the sixteen samskaras which encompass a Hindu life the last one is performed for the dead by their sons or grandsons or relatives. Many passages in the Puranas and Dharmasastras extol the role of the son in the life of a devout Hindu. The present book deals with the rite of Sraddha and vindicates the popular belief that Sraddha, being an important topic, forms an integral part of Hindu Dharmasastra. The belief in the after-death survival of deceased ancestors and their separate world belongs to the Indo-Iranian period and as such is pre-Vedic. Ancestor worship for one's prosperity, and continuation of one's race, is as old as the Rgveda. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. R. C. PRASAD was a University Professor of English at Patna University where he taught for about three decades. He was an eminent author, translator and editor. He had a good number of books to his credit. D\u003cspan data-mce-fragment=\"1\"\u003euring which he wrote scores of books, including biographies and translations, the most outstanding of which is his prose rendering of Shri Ramacharitamanasa. Dr Prasad has also translated The Vivaha- The Hindu Marriage Samkaras and The Upanayana: The Hindu Sacrament Samskaras which are companion volumes to this book.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn offering this book to the purohitas and householders our intention is not to rival the Books of the Dead, the Tibetan and the Egyptian. In the 'Commentary' on The Tibetan Book of the Dead, Chogyam Trungpa communicates ’the message of the book' in the following words:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere seems to be a fundamental problem when we refer to the subject of The Tibetan Book of the Dead. The approach of comparing it with The Egyptian Book of the Dead in terms of mythology and lore of the dead person seems to miss the point, which is the fundamental principle of birth and death recurring constantly in this life. One could refer to this book as \"The Tibetan Book of Birth\". The book is not based on death as such but on a completely different concept of death. It is a \"Book of Space\". Space contains birth and death; space creates the environment in which to behave, breathe and act; it is the fundamental environment which pro- vides the inspiration for this book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur approach to the dead is not that of a non-dualist; the Advaitavadin's tendency to look upon births and deaths as an identical phenomenon, the one giving birth to the other, is not practicable on the terrestrial plane by a common householder to whom death is death, the loss of a person's life. To a common householder such ideas as ’Death is the soul's liberation from the prison-house of the body, 'Death is casting off worn-out bodies and entering into others which are new', ’Birth and death apply to everybody constantly, at this very moment, etc. hardly console one left behind by a dead person. Our daily living situation refuses to believe that the dead will ever return or that death is a renewal of life. We treat the dead as dead and, inspired by a sense of gratitude, pay whatever homage and largesse we can afford. Elaborate rituals, which include prayers for the peace of the deceased and offerings of material objects for use by the disembodied soul, are recommended by the dharmasastra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not surprising, therefore, that the ’Hindu Book of the Dead, like the Tibetan, opens with the kinsfolk surrounding the person on their deathbed and chanting inspiration-prayer calling on the Lord for rescue. The Tibetan Book of the Dead insists that at the time of one’s death, one should always call on the Buddhas and the Bodhisattvas for rescue. One should make material and mental offerings to the Three Jewels, and holding fragrant incense in one’s hand, say these words with the intense power of concentration.’ The kinsfolk of the dying Hindu does not belittle the importance of this simple ritual and recite scriptural texts and sing bhajanas. In most cases, when the dying man grows faint with fear, terror and bewilderment, the hymns are sung, episodes from the epics recounted, and suktis from the sastras read. The purpose of all this is not only to fill the dying with fortitude but also to remind him that ’now what is called death has arrived. You are not alone in leaving this world, it happens to everyone, so do not feel desire and yearning for this life. Even if you feel desire and yearning you cannot stay, you can only wander in samsara. The Tibetan Book of the Dead aptly describes the psycho- logy of the dying man on hearing the prayers offered for his peaceful end:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow when the bardo of dharmata dawns upon me, I will abandon all thoughts of fear and terror, I will recognise whatever appears as my projection and know it to be a vision of the bardo; now that I have reached this crucial point I will not fear the peaceful and wrathful ones, my own projections.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor his life after death prayers and gifts are offered so that he may not have to suffer the dearth of anything, material or spiritual. Gifts are offered with rare generosity; the person performing the last rites is encouraged to loosen his purse strings and offer whatever gifts he can in cash or in kind, the gifts which are meant to enable the dead to be ferried from the world of karmic miseries to the world of Elysian bliss or to the abode of the blessed. A locus classic in the Garuda Purana lauds liberality in making gift—offerings:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBy offering gifts of wealth to Brahmanas, the sons, in fact, prepare for their salvation along with sons, grandsons and great-grandsons. What is given to father will be required a hundredfold; to a mother a thousandfold; to a sister a hundred thousandfold and to a brother manyfold.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWritten with ungrudging assistance given by Digvijay Narayan Singh, a scholar par excellence, the following pages deal with the rite of sraddha and vindicate the popular belief that sraddha, being an important topic, forms an integral part of Hindu dharmasastra. \"The belief in the after—death survival of deceased ancestors and their separate world (pitr-loka)\", observes a commentator, \"belongs to the Indo—Iranian period and as such is pre—Vedic . . . Ancestor-worship for one’s prosperity, continuation of one’s race is as old as the Rg Veda.’ It appears that the ritual of sraddha prescribed by Agni, Garuda, Kurma, Padma, and Visnu Puranas practically follows the same procedure as given in the Grhyasutras and smrtis of Manu and Yajnavalkya. \"If the author of a Purana follows a particular sut1•a’j the commentator adds, \"he prescribes the procedure of his sutra. For example, in the present case, the procedure of sraddha given in the Narada Purana shows much resemblance to the details given in the Sraddha Sutra of Katyayana (which by the way has so much similarity with the procedure of sraddha given in the Yajnavalkya Smrti).”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGrateful thanks are due to Mr J.P. Jain of Messrs. Motilal Banarsidass Publishers Private Limited, Delhi, for initiating this purposeful project which began with a description of the Hindu marriage system. This volume completes the series, ending as it does with a description of the last samskara. As soon as the players have played their seven parts the eighth is played by the descendants, preferably by the son of the deceased. What begins with the garbhadhana (now outlandish to many) comes full circle with the completion of the sraddha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe samskaras do not leave out any of the seven stages or any of the turning points in the life of an orthodox Hindu. It is considered meritorious to remember the dead and pay the deceased ancestors due homage and obeisance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCordial thanks are also due to several pandits, purohits, and priests who have preceded me and by their writings paved the way for this little volume.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOf the sixteen samskaras which encompass a Hindu life the last one is performed for the dead by their sons or grandsons or relatives. Many passages in the Puranas and dharmasastras extoll the role of the son in the life of a devout Hindu; in that of a non-believer and heretic, a relative is as important as a son insofar as the last rites are concerned. Manu's views, widely known and held by those professing orthodox Hinduism, are quite explicit on this issue:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eakrta va krta vapi yam vindetsadrsatsutam\u003cbr\u003epautri matamahastena dadyatpindam hareddhanam\u003cbr\u003eputrena lokanjayati pautrenanantyamasnute\u003cbr\u003eatha putrasya pautrena bradhnasyapnoti vistapam\u003cbr\u003epunnamno narakadyasmattrayate pitaram sutah\u003cbr\u003etasmatputra iti proktah svayameva svayambhuva\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Through that son whom a daughter, either not appointed or appointed, may bear to a husband of equal caste, his maternal grandfather has a son's son; he shall present the funeral cake and take the estate. Through a son, he conquers the worlds, through a son's son he obtains immortality, but through his son's grandson, he gains the world of the sun. Because a son delivers (trayate) his father from the hell called Put, he was therefore called put-tra (a deliverer from Put) by the Self-existent (Svayambhu) himself.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the twenty-ninth chapter of the Garuda Purana, we are told, though in different words, that there is no salvation for a man without a son; he can never attain heaven without a son. The Purana goes a step further when it declares that one must obtain a son somehow. In the forty-third chapter 'On Performing a Sraddha' of the Garuda Purana a persona of the author, the Lord, is made to proclaim thus:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEither the mother or a kinsman can perform the expiatory rite on behalf of a boy less than twelve but above four. Boys of less than four years of age can never be guilty or sinful. Even the king cannot punish them. There is no expiatory rite prescribed for such boys, in the sastras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThat the sraddha, if performed according to the dharma- sastras, led to the everlasting peace of the departed soul and liberated it from karmic bonds and from the cycles of birth and death is widely recognized. This explains why so much attention is paid to this ritual by the ancient seers. Some of them give a detailed description of the funeral rites and subsequent rituals at the crematorium or at home. In the Narada Purana, for example, one finds a description of the sraddha rites as well as qualifications of the Brahmana invitee to the rituals. Realizing the pre-eminence of the last rites among the samskaras, the law-givers also lay down some mandatory disqualifications of an invitee as well as rules with regard to the sraddha-tithis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the Narada Purana, only a brahmana who has some special merits can be invited for a sraddha. He should be well-versed in the Vedas, devoted to Visnu and abider by his own conventional conduct of life, born of a good family and be of quiet nature. Among the characteristics of such a brahmana are also his dispassion and freedom from hatred. \"He should be an expert in the interpretation of the Puranas\", says the Narada Purana. \"He must be conversant with the madhu verses and must have studied the tri-suparna. He should be engaged in the worship of the deities and be adept in the principles of smrtis. He must be a pastmaster in the knowledge of the principles of the Upanisads. He must be interested in the welfare of all worlds. He should be grateful and richly endowed with all good qualities. He must be engaged in advising others by recounting good scriptural texts. These are the Brahmanas who can be employed in a sraddha.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs for the disqualifications of an invitee, the same (Narada) Purana says:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne who is physically deformed, wanting in a limb or by having a superfluous limb, a miser, a sickly per- son, a leper, one with deformed nails, a person with long suspended ears, one who has broken his religious vows, a person whose livelihood is the reading of the stars (i.e. astrology), he who professionally bums corpses, a person indulgent in heretical arguments, the younger brother who marries when the elder brother is yet a bachelor; a professional worshipper of idols, a rogue, a person who speaks ill of others; a hot-tempered person, a knave, the village priest, one who is interested in unholy scriptures, one who is devoted to and depen- dent on other men's food, one who supports the son of a sudra woman, the paramour of a sudra woman, kundas and golakas (i.e. bastards born of adultery when the husband is alive or when the husband is dead), one who performs yajna of those who are not eligible to perform it, a man of fraudulent conduct, a man who shaves off his head without purpose, one who is enamoured of another man's wife or wealth, one who is devoid of devotion to Siva, those who sell the Vedas (i.e. accept fee for recitation and teaching of the Vedas), the sellers of vratas, those who sell smrtis and man- tras, professional musicians, composers of poems, those who maintain themselves by means of practising medicine for money, one who is engaged in decrying the Vedas, arsonists of villages and forests, one who is over pas- sionate, one who sells intoxicating beverages and one who indulges in deceitful arguments. All these should be excluded scrupulously from the sraddha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe should invite the Brahmana the previous day or on the same day. The Brahmana who is invited should maintain celibacy and conquer his sense organs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs soon as a competent brahmana gifted with all the qualifications laid down here has been discovered and found willing to supervise and direct the sraddha rituals, the householder, with his sense-organs duly subdued, should take the darbha grass in his hands and invite the intelligent brahmana with following words: \"0 excellent Sir, you should do me a favour and accept my invitation for sraddha.\" On his part, the householder is required to get up early in the morning and perform the daily morning routine. The learned man should perform the sraddha at the hour called Kutapa (i.e. the eighth muhurta or five hours and thirty-six minutes after sunrise). That hour in the eighth kala (muhurta) of the day when the sun begins to be less fierce is called the Kutapa. That which is given to the pitrs at that time is of everlasting benefit. The afternoon is the time granted to the pitrs by the self-born deity (god Brahma). Hence, the kavya (oblations to the pitrs) should be given by excellent Brahmanas only at that time. If the kavya is offered along with the monetary gifts at the wrong hour it should be known as belonging to the raksasas. It never reaches the pitrs. The kavya offered in the evening too becomes something pertaining to the raksasas. The giver as well as the partaker of food falls into hell.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt should be borne in mind that the sraddha rituals are but a form of ancestor worship, which is based on the belief in the after-death survival of the deceased ancestors and their residence in a particular region called pitr-loka. It is an important topic and forms an integral part of Hindu dharmasastras, This belief is pre-vedic as it dates back to the Indo-Iranian period. Ancestor worship was deemed essential for the continuation of one's race and the prosperity of one's family.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is an interesting dialogue between Samsapayana and Suta in the Vayu Purana which has sraddha for its theme. Samsapayana, inquisitive to his fingertips, thus questions the wise Suta:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat sraddhas are to be offered to the pitrs? How do these sraddhas reach the pits-the sraddhas that are offered uttering the names of father, father's father and great-grand father-against the rice-balls (pindas)? How are they (pitrs), if stationed in hell, competent to grant benefits? Who are these called by the name pitrs? Whom shall we worship again? We have heard that even devas in heaven worship the pitrs.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHE ANTYESTI SAMSKARA\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eAPPENDICES\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix IV\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGLOSSARY\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003cbr\u003ePREFACE\u003cbr\u003e\u003cbr\u003eINTRODUCTION\u003cbr\u003e\u003cbr\u003eTHE ANTYESTI SAMSKARA\u003cbr\u003e\u003cbr\u003eAPPENDICES\u003cbr\u003e\u003cbr\u003eAppendix I\u003cbr\u003e\u003cbr\u003eAppendix II\u003cbr\u003e\u003cbr\u003eAppendix III\u003cbr\u003e\u003cbr\u003eAppendix IV\u003cbr\u003e\u003cbr\u003eGLOSSARY\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"R. C. Prasad","offers":[{"title":"Default Title","offer_id":41556426686602,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/198_600x_5b3e1288-575b-41aa-a711-342ede425fd9.webp?v=1658906350"},{"product_id":"studies-in-the-puranic-records-on-hindu-rites-and-customs","title":"Studies in the Puranic Records on Hindu Rites and Customs","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Puranas present a rich collection of materials for the study of Hindu rites and customs during the period ranging approximately from 200 to 1000 A.D. As the rites and customs were not the production of a single social dictator or of a particular period of time but were revised from generation to generation, the subject involves the perplexing problem of chronology not only of the individual Puranas but also of their chapters and parts. However, the Puranas contain evidence of their rites and customs. The present study is an attempt, on the basis of this evidence, to determine the chronology of the Puranas. The book is divided into two parts. Part I comprises four chapters that deal with the problem of the Puranic chronology. Part II contains five chapters that describe the stages in the development of the Puranic rites and customs on the basis of the chronology. The book has two appendices. These contain lists of traceable and untraceable Puranic verses cited by the commentators and Nibandha-writers. The lists are useful for determining the dates of the Puranic chapters from which the quotations were made.\u003c\/span\u003e\u003c\/p\u003e","brand":"R. C. Hazra","offers":[{"title":"Default Title","offer_id":41556449034378,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STUDIESINTHEPURANICRECORDS.jpg?v=1660389801"},{"product_id":"the-upanisads-a-study-of-the-original-texts","title":"The Upanisads","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Upanisads: A Study of the Original Texts is intended to offer a new perspective on the study of the Upanisads. It will be surely helpful to all students of Indian philosophy, particularly those studying the texts of the Upanisads. It contains valuable information and insight not obtainable from the current literature on the subject.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThere are twelve authoritative Upanisads. This study covers eight out of the twelve-Isa, Kena, Katha, Mundaka, Mandukya, Svetasvatara, Chandoogya and Brhadarabyaka. Its aim is to prove how discrimination and reliance on the original texts are the real sources of help in reading the Upanisads. The help given by the commentator is acceptable to the extent he is faithful to the original texts. Otherwise, it is not indispensable. The trustworthiness of a commentary is determined not by the large support received from scholars but solely by the measure of its fidelity to the original scripture.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eN. Jayashanmugam taught Philosophy at Annamalai University and later at Sri Aurobindo International Centre of Education, Pondicherry.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eInfluenced by the writings of Sri Aurobindo, he began in the year 1990 a close study of the original texts of the Upanisads. In 2000 Indian Council of Philosophical Research, New Delhi, awarded him a Senior Fellowship to complete the study under the project title Upanisads: A Study in Their Light.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is self-appointed to an important task and the task is to unfold the unique teachings of the Upanishads. He has developed his own method of study and placed the original texts in an entirely new perspective.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe style of the Upanisads is very peculiar. But still, it was quite intelligible to the great scholars of the Vedas (mahasrotriyah) about whom we hear from the Chandogya Upanisad. We live in an age far removed from the age of these great scholars. As a result, we find the texts of Upanisads to be very difficult to comprehend. Now commentators come to our help. They elucidate the texts and make them intelligible to us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA good commentator should have three essential qualities. First, he should be well-versed in all the original texts of the Upanisads. Second, he should have the skill to logically analyse the texts and successfully bring out their true import through the analysis. Third, he should be absolutely sincere in interpreting the text. Generally speaking. The undertaken by him. Instead of elucidating the texts for the sake of making them intelligible, he preconceived notions. As a result, he gives up the primary senses of the original words and puts into them his own personal ideas. His elucidation is really unfaithful to the original texts. In such cases, he does not help us. However, we wrongly think we are helped by him to understand the original teachings of the Upanisads. There are plenty of instances to prove that an innocent reader of the Upanisads is not really helped by the commentator whose work is a right elucidation of the original texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the circumstance what is needed is this: We must use the power of discrimination and reject the wrong readings of the Upanisads through the authority of the original texts. By doing so we must try to arrive at the right readings of these texts. Destruction without construction serves no useful purpose.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are twelve authoritative Upanisads. My book covers eight out of the twelve-Isa, Kena, Katha, Mundaka, Mandukya, Svetasvatara, Chandogya and Brhadaranyaka. It is a record of my long association with the Upanisads, my sustained attempt at reaching the reading. My aim is to prove how discrimination and reliance on the original texts are the real sources of help in reading the Upanisads. The help given by the commentator is acceptable to the extent he is faithful to the original texts. Otherwise, it is not indispensable. The trustworthiness of a commentary is determined not by the large support received from scholars but solely by the measure of its fidelity to the original scripture. There should be no doubt about it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is intended to offer a new perspective to the study of the Upanisads, It will be surely helpful to all students of Indian Philosophy, particularly those studying the texts of the Upanisads. It contains valuable literature on the subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI take this opportunity to thank the Indian Council of Philosophical Research, New Delhi, which granted me a Senior Fellowship for studying the Upanisads.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eIsa Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eThe Unique Possession\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eThe Dark Worlds\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eAnti-Asceticism\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eThe Law of the Lord\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eThe Rule for Enjoyment\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eAtmahan\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eKena Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eThe Isa and the Kena\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eThe Kena and the Vedic Ideal of Fulfilment\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eKatha Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe Yoga of Birth and Dissolution\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eMundaka Upanishad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe Isa and the Mundaka\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eThe Two Vidyas\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eVeda and Vedanta-Vyakhyana\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eWorks and Immortality\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eMandukya Upanishad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eThe World and the Mandukya Upanisad\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eGaudapada's Karika: Two Aspects\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eCatuspadatma-Siddhi\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eChandogya Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eThe Example of Clay\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eScripture, Knowledge, and Delusion\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eBrhadaranyaka Upanisad\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 19\u003c\/td\u003e\n\u003ctd\u003eTherefore That Become the World\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 20\u003c\/td\u003e\n\u003ctd\u003eDeath and Immortality\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 21\u003c\/td\u003e\n\u003ctd\u003eAtma Vidya and Madhu Vidya: Two Expositions\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eGeneral Topics\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 22\u003c\/td\u003e\n\u003ctd\u003eTextual Evidence of the Theory of Maya\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 23\u003c\/td\u003e\n\u003ctd\u003eThe Mortal and the Immortal\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 24\u003c\/td\u003e\n\u003ctd\u003eTwo Forms of Synthesis of Yoga\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 25\u003c\/td\u003e\n\u003ctd\u003eThe Upanisads: A Survey of Their Teachings\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 26\u003c\/td\u003e\n\u003ctd\u003eYoga: A Means to Fulfilment\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eAllied Topics\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 27\u003c\/td\u003e\n\u003ctd\u003eTwo Types of Devotes\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 28\u003c\/td\u003e\n\u003ctd\u003eThe Sastra and the Brahmasutra\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 29\u003c\/td\u003e\n\u003ctd\u003ePhilosophy of the Upanisads: A Study by Sri Aurobindo\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cstrong\u003eConclusion\u003c\/strong\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 30\u003c\/td\u003e\n\u003ctd\u003eAn Answer to the Critics\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"N. Jayashanmugam","offers":[{"title":"Default Title","offer_id":41556473610378,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/51MpGr1uM5L.jpg?v=1658906915"},{"product_id":"vaisnavism-contemporary-scholars-discuss-the-gaudiya-tradition","title":"Vaisnavism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaisnavism: Contemporary Scholars Discuss the Gaudiya Tradition focuses on ancient religious heritage in the light of modern scholarship. Through a series of lively conversations, Steven J.Rosen and twenty-five distinguished academics explore the many sides of Gaudiya Vaisnavism--its literature, historical development, theology and practice. Thoughtful and indeed illuminating perspectives emerge as the scholars reveal insights gained from years of research. In discussing subjects such as the nature of the Absolute, devotional poetry, sacred space, mystical states and sonic theology, the abundant beauty and profundity of this venerable East Indian tradition are brought to light.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003ci\u003e- from the Foreword by Edward C. Dimock, Jr.,\u003cbr\u003eUniversity of Chicago\u003c\/i\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eTable of Contents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cb\u003ePreface - i\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eEdward C. Dimock, Jr.\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eGaudiya Vaisnavism\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eA.N. Chatterjee\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eThe Vedic Literature\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003ci\u003e\u003cspan\u003e \u003c\/span\u003eMichael Witzel\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eThe Ramayana\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eH. Daniel Smith\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eMahabharata \u003c\/b\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAlf Hiltebeitel\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eBhagavata-Purana\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eClifford Hospital\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eKrsna in the Performing Arts\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eJohn Stratton Hawley\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eBhakti Poetry\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRichard Davis\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eBiographies of Sri Caitanya\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eTony Stewart\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eSampradaya of Sri Caitanya\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eWilliam Deadwyler\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eSahajiya Tradition\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRobert Sailley\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eGaudiya Vaisnavism in the Modern World\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eCharles Brooks\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eThe Bengal of Sri Caitanya Mahaprabhu\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRichard Eaton\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eSri Caitanya's Pilgrimage to the South\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eDavid Kinsley\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eSri Caitanya's Tour of Vraja\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAlan Entwistle\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eThe Glories of Radha-kunda\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eMohan Gautam\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eJagannatha Puri\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eFrederique Marglin\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eVaisnavism and Christianity\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKlaus Klostermainer\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eSadhana Bhakti\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eJoseph O'Connell\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003ePersonalism vs. Impersonalism\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eO.B.L. Kapoor\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eAcintya Bhedabheda\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eShrivatsa Goswami\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eSonic Theology\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eGuy Beck\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eMysticism, Madness and Ecstasy\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eJune McDaniel\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eRasa Theology\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eGerald Carney\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eKrsna-Lila\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eDavid Haberman\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eRadha: Beloved of Vraja\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e\/\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eEric. Huberman\u003c\/i\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eIndex\u003c\/b\u003e\u003c\/p\u003e","brand":"Steven J. Rosen","offers":[{"title":"Default Title","offer_id":41556483408010,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/228_600x_b4eeecb9-7a3c-4ec2-bd44-b5c790b0c2c4.jpg?v=1658907068"},{"product_id":"vaisnavism-its-philosophy-theology-and-religious-discipline","title":"Vaisnavism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is a scholarly book on one of the oldest living religions of India. Tracing the basic tenets of Vaisnavism to the hymns of Rgveda the earliest religious literature of the world, the author has shown how an ancient cult has developed itself through successive stages into a well-formulated monotheistic system in the hands of Ramanuja and his illustrious followers. In the second part of the book, the fundamental philosophical theories of Visistadvaita Vedanta are presented to prove that Vaisnavism is not a mere religious cult, but has a credible philosophic foundation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cdiv class=\"product-single__description rte\"\u003e\n\u003cp style=\"text-align: left;\"\u003eS. M. Srinivasa Chari (b. 1919 Mysore) has a brilliant academic record. He is an M.A. in Philosophy from the University of Mysore and is the recipient of a PhD from the University of Madras.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"S. M. S. Chari","offers":[{"title":"Paperback","offer_id":41556509458570,"sku":"","price":800.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556509491338,"sku":"","price":1050.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VAISNAVISM.jpg?v=1660392229"}],"url":"https:\/\/www.motilalbanarsidass.com\/collections\/all-books.oembed?page=206","provider":"Motilal Banarsidass","version":"1.0","type":"link"}