{"title":"Hinduism and its Sources","description":"\u003cp\u003e\u003cb data-mce-fragment=\"1\"\u003eMost scholars believe Hinduism started somewhere between 2300 B.C. and 1500 B.C. in the Indus Valley, near modern-day Pakistan\u003c\/b\u003e\u003cspan data-mce-fragment=\"1\"\u003e. But many Hindus argue that their faith is timeless and has always existed. Unlike other religions, Hinduism has no one founder but is instead a fusion of various beliefs\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e","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":"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":"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":"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":"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":"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":"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":"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":"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":"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"},{"product_id":"vaalmeeki-raamaayana-a-revelation","title":"Vaalmeeki Raamaayana","description":"\u003cp style=\"text-align: left;\"\u003eThe object of presenting this is to stimulate interest in the study of Vaalmeeki Ramayana. There can never be a substitute for a study of this Epic than reading through the Sanskrit Text. If we have no knowledge of Sanskrit, even reading a translation in a language we are conversant with, will do us good. After all, this Epic by Vaalmeeki is a Vedha. At the hands of Sage Vaalmeeki, it became a Vedha. (Knowledge- ‘Vid’ to know)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVaalmeeki Raamaayana consists of about 21,700 slokas (Stanzas) in 6 Kaandams (Books) covering 537 Sargams (chapters). In the world we are living now, most of us are not blessed with leisure and time away from our mundane activities. And as no Indian can afford to ignore this Vedha, a Guide to this great Epic is offered bringing out some of the \"Wisdom, Truths, and Dharma’ contained in this Vedha of Vaalmeeki, in the hope, that later in one’s life, Raamaayana Text by Vaalmeeki or in stanza by stanza translation of Sanskrit Text will be read. Time and again noble sons of India have maintained that Vaalmeeki Raamaayana is not just mythology or a history of Raama. Dheergadharshi, (The ‘Seer’) C.Rajagopalachari (Rajaji) after completing his condensed version of Raamaayana in English, for Bharatiya Vidya Bhavan, said that nothing in his life gave him such satisfaction and solace as this ‘effort’. We may read also what that great teacher, scholar, orator and statesman, who was a mentor to Mahatma Gandhi, Rt. Hon’ble VS Srinivasa Sastry said \"One immortal product of human mind I have kept to the end, The Raamaayana I hold to be almost without rival in the world’s literature....whether we judge by the grandeur of the theme, by the variety of characters portrayed, the tone of idealism, or the appeal that it makes to the devoted heart, it ranks among the noblest of poetic genius..all parts of the book reward the reverential reader....I open the \"Book\" at all times....It never fails me\" And this great, noble man, by way of sympathising with those who have no knowledge of Sanskrit, exhorts them to read Vaalmeeki through stanza by stanza rendering in translation. He says \"To those who cannot read it in the original, I would unhesitatingly recommend resort to translation. Because, the wise say, that if you cannot scale The Himalayas, you would do well to get to the base of The Mountain and take in the infinite variety that meets the Eye\" Yes Vaalmeeki Raamaayana Is Himalaya.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow what is so great about this Epic? A book that we read today is soon out of date. When a \"Book’ survives century after century, there must be something in it. Well. For a child, this is a mighty storybook. So many stories are contained in it. For the youth and young ones, this is poetry, romance. For the Grihastha, the average citizen, it is practical wisdom. For the old and the aged, it is religion and philosophy. It deals with character, nature, human relationships, war and peace.............No wonder the Epic has survived the post-atomic era and will survive to post Computer - IT era as well. In fact, as The Creator God Brahma, says \"Till mountains stand and till rivers flow, this ‘tale’ of Raama will live in all the three worlds\". (Bala — Chapter 2 - Slokas 37 \u0026amp;38)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDharma is the basis of religion in India. In fact, there is no such thing as Hinduism. Even the word India is a misnomer. What constitutes religion in India that is Bhaaratha Varsh, it is Sanaathana Dharma. (Eternal Dharma). And Dharma is found in our scriptures, Vedha-s and Upanishads. And Raamaayana is a Vedha as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eScholars and Indologists have taken some exception to calling Vaalmeeki Raamaayana, a Vedha. Their main argument is that unlike Rig, Yajur, Saama and Atharvana Vedha and the Shruthis and Smrithis, which were never written by mortals but came into being by the experience and wisdom over the ages of sages and noble men of lore, Raamaayana was written by a human being, Vaalmeeki. Thus they reject the claim that Raamaayana is a Vedha. But in as much as Lord Naradha who could move freely in all the Three Worlds for the welfare of all, has affirmed as such, we need not be apologetic. Vaalmeeki Raamaayana is a Vedha. (Bala — Chapter 1- Sloka 98). And let us not forget that God Brahma ordains Vaalmeeki and it is HIS wish and the poetry that comes out of Vaalmeeki is only at HIS will and pleasure.(Bala — Chapter 2 — Sloka 32) and so the history of Raama, The Ramayana, cannot but be a Vedha in Vaalmeeki’s hands. God Brahma is Vedha.\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;\"\u003eWhether the story of- the Ramayana really happened or it is a creation of the human imagination is difficult to argue. But the story is unusually (and at the same time, beautifully) structured—original in content, and with remarkable characters and stunning events—that it is more likely that it is all happened fact and not fabricated fiction. Mixed with divine and human elements, the story has had an irresistible appeal from time immemorial.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe oldest and the most complete version of The Ramayana is by Sage Vaalmeeki. Legend has it God Brahma Himself had ordained that Vaalmeeki should write the Ramayana and the gist of the story was narrated to Vaalmeeki by sage Narada. It is amazing how from a brief narration, Vaalmeeki could fill in all the details to compose a monumental epic of about 22,000 verses. It shows the power of Vaalmeeki's vision.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOver the years, there had been other versions of the story in other Indian languages, two of the more famous ones being Ramacharita Manas by Saint Tulsi Das in Hindi and Kamba Raamaayana by Poet Kamban in Tamil. It has been a popular theme for musical compositions (by St. Thyagaraja in Telugu and Arunachala Kavi in Tamil) and also for Dance-Drama presentations in the medium of Yakshagaana and Kathakali. The story has also migrated to countries in South East Asia, where it appeared with the local colour. In the modern period, scholars like Sri C.Rajagopalachari (Rajqji) and Rt. Hon'ble V.S Srinivasa Sastry has responded to the literary, intellectual and spiritual appeal of the story to present their own studies of the epic. Most recently the serialised television production of the Ramayana by Ramananda Sagar had demonstrated the stronghold that the story had on the Indian psyche irrespective of religion, caste or creed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmidst all these, the Raamaayana of Vaalmeeki stands out as the fountainhead of the original inspiration. As the saying \"Age has not withered, Nor custom staled its infinite variety\" (As long as mountains stand and rivers flow on earth, the story of Raarnaayana will ever remain current in the world) The present work by Sri. L. Swaminathan is an analytical study to bring out the beauty and the power of the Vaalmeeki epic. Swaminathan belongs to a family of scholars and teachers. Son of a renowned economist, Professor Dr. P. S. Lokanathan (who was a Professor of Economics, Madras University) and nephew of Professor P.S. Subrahmania lyer (who was head of Dept. of Physics, Presidency College) he took Industrial Chemistry as his profession and served in various factories in India and abroad as a production chemist. The Factory schedule and the preoccupation with production allowed him little time for any other activity. When he retired in around 1986\/88, he turned to the study of Vaalmeeki Ramayana. At school, he had the good fortune to be taught Sanskrit and English by dedicated and excellent teachers. With the large Sanskrit-English Dictionary by Sir Monier Williams (Oxford University publication) as his sole guide and companion, Swaminathan carried out an exploratory study of the classic for some time and then took on the ambitious task of translating the entire Raamaayana -all the 22,000 slokas, stanza by stanza - almost word for word. With systematic discipline and determination, he could render the English version of Vaalmeeki Raamaayana in 8 or 9 years. If was a work of quality and fidelity, regarding which the late Sri. S. Ramakrishnan, General Editor, Bhavan's Book University had this to say. \"It is an inspired devoted incredible labour of love. It is a Bagiratha Prayatnna, a monumental effort, reflecting an enormous, dedicated and unremitting labour by Sri. L. Swaminathan over a long period\". That Bharatiya Vidya Bhavan came forward to publish the book in an attractive set of 8 volumes was thus no surprise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwaminathan does not want to stop. The propagation of the message of Vaalmeeki has become a passion for him. He felt that the 22,000-stanza epic will be too much for a general reader to start with. That is why he has worked on a condensed version which is the present work Vaalmeeki Raamaayana - A Revelation.\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;\"\u003eWhen my friend Swaminathan requested me to write a Preface to his new book on Rama, \"Vaalmeeki Raamaayana - A Revelation\" I could not refuse him for more reasons than one. I used to know his father, Dr P. S. Lokanathan, an eminent Economist. His uncles, particularly P. S. Ananthanarayana, were close to members of the Rajapalayam family.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the personal relationship was not the only reason for my acceptance of his wish. Even as a very young student of Ramakrishna Mission Students’ Home in Chennai, I was drawn to Lord Rama and Raama Naama Taraka Manthra became part of my very existence. So Swaminathan’s request became a command when he presented me with the unedited, trial copy of his new book \"Revelation\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe RAMCO Group with which I have had the privilege of being Closely associated for the last five decades has always \"lived by Lord Rama’s Virtues\" since the days of its founder Si PAAC Ramasamy Raja. When Swaminathan completed his mammoth work of rendering a stanza-by-stanza version in English of Vaalmeeki, no wonder our institution came out with support and grant to his commendable work. This 8-volume (3,000-page work) was formally released by Sri R. Venkataraman, former President of India, on behalf of Bharatiya Vidya Bhavan at a simple but well-attended function on Rama Navami day in 2002.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut quite a number of us like our Chairman Sri Ramasubrahmaneya Rajha and Sri Ramakrishnanji of The Bhavan (who, alas, is no more) felt that Swaminathan should bring out another edition of Vaalmeeki - A Sanskrit ~ English Edition - which will satisfy the need of all. I am happy to hear that this work which is in 14 volumes (in 6,000 pages) is nearing completion and will be ready early next year.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the modern world, because of the pressure of work, we fail to appreciate our values and culture. Every one of us is pressed for time. But we cannot ignore Lord Rama or Raama Naama. In bringing out this book \"Vaalmeeki Raamaayana - A Revelation\", the essence of Vaalmeeki Raamaayana is brought out. Rama is the embodiment of Dharma, the ‘Maryada’ Purusha. And Sanathana Dharma verily is The Religion of India that is Bharath.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the first 100 pages of his 600-page book, he has condensed Vaalmeeki, to give an idea of the epic. Even those who are not familiar with Vaalmeeki Ramayana can get a fairly good idea.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRaamaayana is a book of Character. In about 275 pages, Swaminathan has analysed various principal characters in Vaalmeeki Ramayana. As he has given reference to the original Text at every place in his book when we have time. we can read in detail the original text or its translation later. Under ‘‘Panorama’ he has taken up for study various events. I am happy to say, he has never lost sight of projecting the values, the Dharma of Vaalmeeki in his write-up.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the last section of the book, he has given lots of information. He has even written about the Metric System of numbering very large numbers! He has written about trees listed by Vaalmeeki.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwaminathan made a request to me that I should allow him to publish some relevant portions of my writings. I could not refuse him. The last page of his book carries a Benediction by Vaalmeeki. I am happy that just before this, the Efficacy of Raama Naama, The Dharma of Raama Raajya and finally the ‘worship’ of the divine lady SITA are carried in Swaminathan’s book \"Vaalmeeki Raamaayana - A Revelation\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe prophetic pronouncement of the Sage Vaalmeeki has so far not been belied:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs long as mountain ranges stand,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd rivers flow upon the earth,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo long will the Ramayana survive\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eupon the lips of men.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Book is a handy book, worthy of any library. This will stimulate interest in the study of the Vedha, that is Ramayana. As I am a staunch devotee of Lord Rama and Bhagawan Sri Sri Sri Sathya Sai Baba - Sai Ram - I always welcome studies on Rama.\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":"L. Swaminathan","offers":[{"title":"Default Title","offer_id":41556535705738,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/61_MIUXYC5L.jpg?v=1658907729"},{"product_id":"the-vedic-experience-mantramanjari-an-anthology-of-the-vedas-for-modern-man-and-contemporary-celebration","title":"The Vedic Experience Mantramanjari","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne of the most stupendous manifestations of the Spirit is undoubtedly that which has been handed down to us under the generic name of the Vedas. The Vedas are still too neglected not only in the world at large but also in their country of origin. this Vedic anthology will make direct and fruitful knowledge of the Vedas available to a wider range of people than the small elite of pandits and Indologists.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis anthology collects the most crucial texts of the Indian Sacred Scriptures--in more than 500--newly translated into contemporary English. Dr Panikkar's principle has been to select and place together texts so as to offer a selection of texts that cover the full range of 'The Vedic Experience' and at the same time show how they manifest the universal rhythms of nature, history, and Man. Excerpts are taken from the oldest hymns, such as the Rig Veda; from the Brahmanas, the Aranyakas, or \"Forest Treatises,\" and finally the Upanishads, which represent the mystical and philosophical culmination of the Vedas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is a book for meditation, for reading, public and private, as well as for the thorough study of this wellspring of human wisdom. It should, moreover, facilitate that meeting of East and West so long desired and delayed, and now so imperative.\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;\"\u003eThis is a welcome addition to the anthologies of Vedic hymns. This is intended for what the translator calls the \"Modern Man\" defined as one who is secular in his attitude (not irreligious) and finds himself in a transcultural situation.\" - Bhavan's Journal, Vol.44, No.17, April 15, 1998\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume contains the central message of the Vedas-Rg., Sama, Atharva and Yojuh and their four parts. The anthology is divided into seven parts...adopting geological, historical and cultural patterns...Each part of the volume is introduced by at least one mantra or antiphon and consists of two or more sections, which in turn have various sub-sections of several chapters. The collection is addressed to the modern man.\" - Prabuddha Bharata, September 1996\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is a sort of short translation of the Vedas. The author, who is a real scholar, has neatly described the effect of the Gayatri mantra. The language is beautiful, and simple to understand and in many places, the original translation of verses is given. The book is a piece of art and knowledge that one should have in a personal collection. An excellent work done by Mr Panikkar.\" - Mystic India, August 1995\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is indeed a remarkable anthology with excerpts from the Rig Veda, the Brahmanas, the Aranyakas and finally the Upanishads, which represent the mystical and philosophical culmination of the Vedas. This is a book for meditation as well as for thorough study at the wellspring of human wisdom.\" - Dilip, Vol.27, No.4, Oct.-Dec., 2001\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eRaimundo Panikkar is a Professor of Religious Studies at the University of California, Santa Barbara. His books include The Unknown Christ of Hinduism, Worship and Secular Man, The Trinity and the Religious Experience of Man, The Intrareligious Dialogue and Myth, Faith and Hermeneutics.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom the Jacket\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 stupendous manifestations of the Spirit; is undoubtedly that which has been handed down to us under the generic name of the\u003cspan\u003e Vedas\u003c\/span\u003e. The Vedas are still too neglected not only in the world at large but also in their country of origin. This Vedic anthology will make direct and fruitful knowledge of the Vedas available to a wider range of people than the small elite of pandits and indologists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis anthology collects the most crucial texts of the Indian Sacred Scriptures—in all more than 500—newly translated into contemporary English. Dr. Panikkar’s principle has been to select and place together texts so as to offer a selection of texts that cover the full range of ‘The Vedic Experience’ and at the same time to show how they manifest the universal rhythms of nature, history, and Man. Excerpts are taken from the oldest hymns, such as the Rig Veda; from the Brahmanas the Aranyakas, or \"Forest Treatises, \" and finally the Upanisads, which represent the mystical and philosophical culmination of the Vedas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is a book for meditation, for reading, public and private, as well as for the thorough study of this wellspring of human wisdom. It should, moreover, facilitate that meeting of East and West so long desired and delayed, and now so imperative.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRaimundo Panikkar is a Professor of religious studies at the University of California, Santa Barbara. His books include The Unknown Christ of Hinduism, Worship and Secular Man, The Trinity and the Religious Experience of Man, The Intrareligious Dialogue and Myth, Faith and Hermeneutics.\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;\"\u003eWhat would you save from a blazing house? A precious, irreplaceable manuscript containing a message of salvation for mankind, or a little group of people menaced by the same fire? The situation is real and not for this writer alone: How can you be just an \"intellectual,\" concerned with truth, or just a \"spiritual\/’ busy with goodness, when Men desperately cry for food and justice? How can you follow a contemplative, philosophical, or even religious path when the world shouts for action, engagement, and politics? And, conversely, how can you agitate for a better world or for the necessary revolution when what is most needed is serene insight and the right evaluation? That the burning house is not my private property should be clear to all my neighbours on this earth of ours. But to speak about myself alone: this anthology is the product of an existential overcoming of my concrete situation by denying the ultimate validity of such a dilemma. If I am not ready to save the manuscript from the fire, that is, if I do not take my intellectual vocation seriously, putting it before everything else even at the risk of appearing inhuman, then I am also incapable of helping people in more concrete and proximate ways. Conversely, if I am not alert and ready to save people from a conflagration, that is to say, if I do not take my spiritual calling in all earnestness, sacrificing to it all else, even my own life, then I shall be unable to help in rescuing the manuscript. If I do not involve myself in the concrete issues of my time, and if I do not open my house to all the winds of the world, then anything l may produce from an ivory tower will be barren and cursed. Yet if I do not shut doors and windows in order to concentrate on this work, then I will not be able to offer anything of value to my neighbours.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndeed, the manuscript may emerge charred and the people may emerge blistered, but the intensity of the one concern has helped me in the other. The dilemma is not whether to choose the Monastery or the Ballroom, Hardwar or Chanakyapuri (Vatican or Quirinal), Tradition or Progress, Politics or Academia, Church or State, Justice or Truth. In a word, reality is not a matter of either or, spirit or matter, contemplation or action, written message or living people, East or West, theory or praxis or, for that matter, the divine or the human. Indeed, perhaps the fundamental insight of this book is that there is no essence without existence, no existence without an essence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis study emerges out of an existential struggle between concentrating on the writing of it at the risk of letting people be trapped in the tire and helping persons out of the house at the price of abandoning the manuscript altogether. The act of faith behind this study is to have denied the inevitability of a choice, not by an act of the will alone or of the mind alone, but by allowing circumstances to guide my intellect, my spirit, and indeed my whole life. Is not the entire Vedic experience based on life-giving sacrifice?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen, a decade ago, the urgent and long-standing need for a study of this kind pressed on me so hard that it could no longer be resisted, a tantalizing alternative seemed to present itself: either to become a trained mechanic, in\u003cspan\u003e Sanskrit \u003c\/span\u003eand English at least, or else to become a trusty pilot in Vedic and other personal flights. Circum- stances again decided for me, and this work has been rendered possible by the unusual team of people collaborating with me. One could hardly have found a more unselfish and devoted group of helpers than the one that has made this anthology possible. One does not fly alone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFirst of all, I want to thank the group of collaborators. N. Snanta, to whom this anthology is dedicated, has been decisive in determining the entire gestalt of the book. M. Rogers has revised the style, especially allowing the texts to reflect the beauty of the original through the genius of the English language. B. Baumer and M. Bidoli have gone through the Sanskrit texts and contributed creatively to an accurate version of them. Without these collaborators, this anthology could not have been completed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThanks are also given to a living artist, to a modern scholar, and also to an ancient monk. The entrance\u003cspan\u003e mandala \u003c\/span\u003eand the vignettes of the book are original of A. Kunze who, according to tradition, drew them while meditating on the texts. The Sanskrit syllables appearing in some of the drawings are bija-mantras, which symbolize, at least partially, the meaning of the corresponding section.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Devanagari letters illustrating the anthology are reproductions of original xylographs belonging to Sri Lokesh Chandra, Director of the International Academy of Indian Culture, New- Delhi. They are from Shuji—shu, a Japanese \"Collection of bijas\" wood printed by Bhiksu Chozen in A.D. 1661-1673. They are also bija—mantras, that is, mystical syllables or aksara devatas, each of them symbolizing some Vedic deity as indicated below the reproduction. Without R. H. Hooker and U. M. Vesci, many a blunder would have remained unchecked; without R. S. Bhattacharya, P. Y. Desh-Pandey, D. Mumford, and many other friends the book would not have reached its present form. Nor do I forget K. V. C. Subramanyan and A. K. Karmakar, who have typed and retyped the manuscript so many times that they know many of its mantras by heart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have also to thank the Vedic Gods and all other spirits who have blessed this venture. I ask them and the reader to pardon the chasm that exists between the real mantra and this marijari. May both Gods and readers by their acceptance of this mantramanjari for- give and forget its compiler so that the silent, Divine Mystery may flow freely through whatever living mantras this anthology may elicit. The feelings of humility, which in many prefaces are somewhat perfunctorily expressed, are in this instance both genuine and overwhelming. How is it possible to touch upon almost all the relevant and central problems of Man, over a time span of at least four millennia, and to dare to present a seed that may germinate elsewhere and a beam capable of setting light to what it touches? If this is so, then even the decade of life and work compressed into this anthology would be no more than a foolish undertaking or an impossible task. How could I venture even to attempt what I have done? I simply wonder at my daring. But, having done something of which I may well repent, I still hope that some readers will not regret that I could not have done otherwise.\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 style=\"height: 1449.94px;\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"80%\"\u003eFirst Mantra\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\" width=\"10%\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Gayatri\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eI: Dawn and Birth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003ePrelude\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Word\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Elements\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Waters\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Earth\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Wind\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eD.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Lord\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eE.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eEmerging Life\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Dawn\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Human Birth\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Faith\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eII: Germination and Growth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe First Blessings of the Lord\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Divine Gifts\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Food\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eAwakening and Coming of Age\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Initiation into Human Life\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Growing into one\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe World of Man\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Knowing the Earth\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Human Work\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) The Happy Life\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eIII: Blossoming and Fullness\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eRadiance and Cosmic Refulgence\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Divine Splendor\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Cosmic Splendor in Man\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSacrifice\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eBreaking the Boundaries\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eIV: Fall and Decay\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSorrow and Suffering\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Physical Ailments\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The obstruction on the Way\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eSin and Mercy\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Evil and Fear\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Merciful Lord\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Purification\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e518\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eV: Death and Dissolution\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Great Departure\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) The Mystery of the Beyond\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e542\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Blessings for the Journey\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e574\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Liturgy for the Dead\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e600\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Other World\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e613\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Cosmic Disintegration\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e616\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Hell\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Heaven\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e631\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eVI: New Life and Freedom\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Ascending Way\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Toward the One\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Transcendental Consciousness\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe Internal Way\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e696\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) The Discovery of the Ground\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Disclosure of the Subject\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e725\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eC.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eThe The Encounter\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) The Fulfillment of the Person\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e747\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) The Absolute Simplicity\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003cb\u003eVII: Twilight\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eA.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eAt Sunrise\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e795\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Spring\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e801\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Summer\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e807\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Rainy Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(d) Autumn\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e816\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(e) Winter\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(f) Frosty Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e824\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eB.\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eAt Sunset\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e832\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(a) Spring\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(b) Summer\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(c) Rainy Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e844\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(d) Autumn\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e849\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(e) Winter\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e853\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e(f) Frosty Season\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e856\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.5938px;\"\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003eLast Mantra\u003c\/td\u003e\n\u003ctd style=\"height: 19.5938px;\"\u003e862\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Raimundo Panikkar","offers":[{"title":"Default Title","offer_id":41556601012362,"sku":"","price":1900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/238_600x_e3f0cdfb-4114-4300-8602-3d4911e79e5e.jpg?v=1658908331"},{"product_id":"vedic-investigations","title":"Vedic Investigations","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis volume contains 19 out of the 30 papers presented at the 12th World Sanskrit Conference, some of them revised and updated. They discuss a wide range of topics, including: * the Atharvaveda in Varanasi * authorities cited in Pratisakhyas and Siksas * Rgvedic religion: Kingship and the Deva-Asura problem * interiorization of ritual and the breaths in the Brahmana system of correspondencies * words signifying 'body' in the Rgveda * the Rgvedic hymn 1.143 * documenting manuscripts of Samavedic texts * a late catalogue of Rgvedic Khilas and Upakkilas * j.F. Staal's 'meaninglessness of ritual' and the nihnavana rite * the vaidika tradition of the Vaikhanasas * gender identity in Rgvedic hymns by female authors * traditional philology and new paradigms for studying of the past * making sense of 'senseless' Brahmana etymologies * the initiation to study (upanayana and punarupanayana) * audio recordings of the four Vedas * the wife (patni) in the Andhra tradition of Soma sacrifices * a forthcoming new edition of the Baudhayanagrhyasutra * the meaning of the priestly reward (daksina) in srauta sacrifices * ephemera of recently performed srauta rituals The Closing Address of the 12th World Sanskrit Conference is published as an appendix to the volume, which is provided with detailed indexes.\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 data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan\u003eThat the papers of a conference session appear thirteen years after the event may be something like a world record, but a record for which we are not particularly proud. We sincerely apologize to the authors for having withheld their contributions from becoming accessible to colleagues at large for such a long time. Usually, conference proceedings so much delayed do not appear at all, so the final appearance of this volume may give some consolation to everybody involved. But the shame for this delay is ours, the editors of this volume.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAsk Parole volunteered to organize the 12th World Sanskrit Conference in Helsinki in July 2003 in order to boost the profile of Ideology at Helsinki University, where the future of the chair of Ideological and South Asian Studies was going to be deliberated after his impending retirement in 2004. Besides a university lectureship in Indian languages (occupied by Dr Bertil Tikkanen until 2015, and from 2015 onwards by Dr Mikko Viitamaki), this professorship was the only position for teaching and research in this field at Helsinki University and in Finland at large. We trust that the 12th WSC substantially helped in inducing the Faculty of Arts to establish a five-year professorship in South Asian Studies; it was internationally advertised, and filled in 2006, Dr Klaus Karttunen occupying the position until 2012. Thereafter a tenure-track chair was established, and Dr Xenia Zeiler was chosen for the associate professorship in South Asian Studies in 2014.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe programme of the 12th World Sanskrit Conference with the names and affiliations of the participants and the titles and abstracts of their papers were published in booklets delivered to the participants during the conference. In this first volume of the Proceedings, we complement those booklets by publishing, as an appendix, the Closing Address delivered by Ask Parole on Friday the 18th of July 2003. As that address makes plain, the two of us collaborated very closely in organizing the 12th WSC. Essentially, AP's task consisted in getting the funding and receptions for the conference, while planning it was done together and PK was chiefly in charge of the practical arrangements. We believe that, with the help of a number of student volunteers, and blessed with good weather, we were fairly successful in our task as far as holding the conference is concerned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe had collaborated in a similar fashion already in organizing the 12th international conference 'South Asian Archaeology 1993', held at Helsinki University in July 1993 and in publishing its 887-paged proceedings in record time in 1994. We both further collaborated with Dr Christian Carpelan in arranging the much smaller international symposium on 'Early Contacts between Uralic and Indo-European: Linguistic and archaeological considerations' at the Tvarminne Marine Research Station of Helsinki University in 1999, and in publishing its proceedings in 2001.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe plan to publish the proceedings of the entire 12th World Sanskrit Conference was the most ambitious one. Only a few organisers of the WSC have also published papers presented in them, and even then not comprehensively. We could get funds for a publication agreement with Motilal Banarsidass, securing that the volumes would be published on good paper at a reasonable price, that every author would get a free copy of the volume where his or her paper was published, and that the editors of the volumes would, in addition, each get a copy of all the volumes. But we got only a very small allowance for language checking and editing, and these funds were soon exhausted. Our plan was to ask a prominent Sanskrit scholar of the respective field who was a native speaker of English to act as one of the editors of each volume and on a voluntary basis to revise the contributions of colleagues whose native language was not English. On the whole, this plan worked very well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Stanley Insler, who participated in the 12th World Sanskrit Conference without presenting a paper, is a leading authority in Vedic studies. He most kindly promised to act as an editor of this volume and also read a couple of the papers that we edited soon after the conference. Professor Masato Fujii, with whom Asko Parpola arranged the thematic panel `Fieldwork on Vedic manuscripts, recitation and ritual traditions' in the Vedic session, was also to be one of the editors of this volume. Thus Asko Parpola, Masato Fujii and Stanley Insler were initially planned to be the editors of this volume, and this information has been repeated over the years in the advertisements of the publication series. Thus the names of Fujii and Insler have unintentionally become associated with the shameful delay of this volume. We sincerely apologize to these two eminent scholars and hope we shall succeed in clearing their names with this apology and clarification.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs already stated, the blame is all ours, as the two of us alone have been responsible for the editing of these papers and the delay of their publication. The main reason for this postponement is that Petteri Koskikallio, who has been responsible for the technical formatting of the contributions, has over the years always had his hands full, first, of earning his bread, and then, of editing other volumes of the 12th WSC on a voluntary basis without monetary compensation. Asko Parpola has been responsible, also on a voluntary basis, both for revising the language of the non-native speakers of English (though he himself belongs to the same category) and for checking the contributions also otherwise.\u003c\/p\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","brand":"Asko Parpola","offers":[{"title":"Default Title","offer_id":41556636532874,"sku":"","price":900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/71vv2O6h2XL.jpg?v=1658908656"},{"product_id":"wisdom-of-the-ancient-seers-mantras-of-the-rig-veda-david-frawley","title":"Wisdom of the Ancient Seers","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Rig Veda is perhaps the oldest book in the world, dating back to the dawn of history. It is the fountainhead of the spiritual traditions of India and the oldest text in any Indo-European language. It is a compendium of wisdom, poetry, mythology, riddles, and above all yogic and meditational insights which are relevant for all who wish to understand the deeper spiritual impulses behind human civilization. This is the first translation of the Rig Veda available in the West by an author trained in the Vedic spiritual and yogic traditions. As such the book unlocks many of the mystical and esoteric keys to the Vedas not previously noted.\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;\"\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":41556673200266,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556673233034,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/WISDOMOFTHEANCIENTSEERS.jpg?v=1658909402"},{"product_id":"engaged-emancipation-mind-morals-and-make-believe-in-the-moksopaya-yogavasistha","title":"Engaged Emancipation","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA wide-ranging analysis of the Moksopaya, the Indian literary classic that teaches through storytelling how to enjoy an active, successful, worldly life in a spiritually enlightened way. In the Moksopaya (also known as the Yogavasistha), an eleventh-century Sanskrit poetic text, the great Vedic philosopher Vasi ha counsels his young protégé Lord Rama about the ways of the world through sixty-four stories designed to bring Rama from ignorance to wisdom. Much beloved, this work reflects the philosophy of Kashmir Saivism. Precisely because all worldly pursuits are dreamlike and fiction-like, the human soul must first come to an experience of non-dualistic, mind-only metaphysics, and after attaining this wisdom, promote moral activism. Engaged Emancipation is a wide-ranging consideration of this work and the philosophical and spiritual questions it addresses by philosophers, Sanskritists, and scholars of religion, literature, and science. Contributors allow readers to walk with Rama as his melancholy and angst transform into connectivity, peace, and spiritual equipoise.\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;\"\u003eCHRISTOPHER KEY CHAPPLE is Doshi Professor of Indic and Comparative Theology at Loyola Marymount University. He is the author or editor of many books, including Yoga and the Luminous: Pataiijali's Spiritual Path to Freedom and Reconciling Yoga: Haribhadra's Collection of View on Yoga, both also published by SUNY Press.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eARINDAM CHAKRABARTI is a Professor of Philosophy at the University of Hawai`i at Manoa. His books include Mahabharata Now: Narration, Aesthetics, Ethics (coedited with Sibaji Bandyopadhyaya).\u003c\/p\u003e","brand":"Christopher Key Chapple, Arindam Chakraborti","offers":[{"title":"Default Title","offer_id":41556691419274,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ENGAGEDEMANCIPATION.jpg?v=1660387022"},{"product_id":"the-buddhist-visnu","title":"The Buddhist Visnu","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJohn Holt's groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Visnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. Holt argues that political agendas and social forces, as much as doctrinal concerns, have shaped the shifting patterns of the veneration of Visnu in Sri Lanka. Holt begins with a comparative look at the assimilation of the Buddha in Hinduism. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. Offering analyses of texts, many of which have never before been translated into English, Holt considers the development of Visnu in Buddhist literature and the changing practices of deity veneration. Shifting to the present, Holt describes the efforts of contemporary Buddhist monks in Sri Lanka to discourage the veneration of Visnu, suggesting that many are motivated by a reactionary fear that their culture and society will soon be overrun by the influences and practices of Hindus, Muslims, and Christians.\u003c\/p\u003e","brand":"John C. Holt","offers":[{"title":"Default Title","offer_id":41643816091786,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/buddhistvisnu.jpg?v=1660723064"},{"product_id":"gorakhnath-and-the-kanphata-yogis","title":"Gorakhnath and the Kanphata Yogis","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe cult of the Kanphata Yogis is a definite unit within Hinduism, and its study is essential for understanding this phase of the religious life of India. In analysing the different aspects of this cult the author has drawn upon various sources, such as the legends, folklore and the formulated texts of this sect. The book is divided into three sections. The first two sections comprising chapters 1-13 deal with the cult and history of this sect. The third section containing chapters 14-16 opens with the Sanskrit Text Goraksasataka and its English rendering and annotations. It proceeds with the analysis of physiological concepts, chief aims and methods and then comes to a conclusion. The subject matter of this study has been so arranged that the first two sections serve to illustrate the third. The book is fully documented. It has a Preface, Glossary, Bibliography, Plates and General Index.\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 cult of the Kanphata Yogis is a definite unit within Hinduism, but the ideas and practices of the sect reach a much wider distribution than the order. In this study of these Yogis what may seem like undue attention is given to legend and folklore in general, and to the description of institutions, but this has been necessary in order to create the proper background for the understanding of the special Yoga of the sect. The study has been carried on in the midst of regular tasks, both in India and in this country, over a long period of time. A good deal of the data supplied by others has been checked as the author has met with Yogis in many places and with some Gorakhnathis many times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe analysis of the subject matter of this study has been made so that the first two sections of the book may serve to illustrate the third. The assumption has been maintained throughout, that folklore and tradition are indispensable to an understanding of the growth and influence of the sect; and that popular views concerning Yogis are as essential for an understanding of this phase of the religious life of India as the formulated texts of the sect.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe use of various spellings of names and places corresponds with practice in different areas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe\u003cspan\u003e Sanskrit \u003c\/span\u003etext here presented has not been, so far as the author knows, heretofore translated into English. There are, in other words, quotations including in all practically every verse of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eGoraksasataka,\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ebut the English translations of those verses are often in very free renderings. The translation here offered has been checked with the extensive commentary by Laksmi Narayana, attached to the 'Poona' copy of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eGoraksasataka\u003c\/i\u003e. The translations of passages from other Sanskrit texts of the sect are also by the author.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn attempt has been made to present the whole matter objectively and without comment, reserving a few paragraphs in the last chapter for some personal opinions. When the study was begun, the author had little idea that it would lead where it has. He has had no desire to hold up to view any unpleasant aspects of Hinduism and can only plead that Hindus are much more realistic and thorough in their criticisms of some of the practices here described.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSpecial thanks are due to the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003emahants\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003ci\u003egurus\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eof the order, more particularly to those at Gorakhpur, Devi Patan, Tilla and Dhinodhar; and to a few friends in this country for council and for reading certain chapters of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eTable of Contents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003eCHAP.\u003c\/td\u003e\n\u003ctd width=\"88%\"\u003e \u003c\/td\u003e\n\u003ctd\u003ePAGE\u003c\/td\u003e\n\u003c\/tr\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\u003e \u003c\/td\u003e\n\u003ctd\u003eA. THE CULT\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eGORAKHNATHIS\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 ORDER\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eVOWS\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eDIVISIONS OF THE ORDER\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eSACRED PLACES\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eSACRED PLACES\u003cspan\u003e \u003c\/span\u003e\u003ci\u003e(Concluded)\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eRELIGION AND SUPERSTITION\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eTHE PANTHEON\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. HISTORICAL\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eLEGEND\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX.\u003c\/td\u003e\n\u003ctd\u003eTHE FORERUNNERS OF THE GORAKHNATHIS\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI.\u003c\/td\u003e\n\u003ctd\u003eGORAKHNATH\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII.\u003c\/td\u003e\n\u003ctd\u003eTHE LITERATURE\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII.\u003c\/td\u003e\n\u003ctd\u003eYOGA AND\u003cspan\u003e TANTRA\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. THE SYSTEM\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV.\u003c\/td\u003e\n\u003ctd\u003eTHE GORAKSASATAKA\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV.\u003c\/td\u003e\n\u003ctd\u003eMORE IMPORTANT PHYSIOLOGICAL CONCEPTS\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI.\u003c\/td\u003e\n\u003ctd\u003eCHIEF AIMS METHODS\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII.\u003c\/td\u003e\n\u003ctd\u003eCONCLUSION\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGLOSSARY\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBIBLIOGRAPHY\u003c\/td\u003e\n\u003ctd\u003e360\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePLATES\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e369\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\u003cbr\u003e\u003c\/center\u003e\n\u003c\/div\u003e","brand":"George W. Briggs","offers":[{"title":"Paperback","offer_id":41643981734026,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41643981766794,"sku":"","price":675.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GORAKHNATHANDTHEKANPHATAYOGIS.jpg?v=1660726305"},{"product_id":"stories-of-indian-saints-parts-i-and-ii-bound-in-one-translation-of-mahipatis-marathi-bhaktavijaya","title":"Stories of Indian Saints (Parts I and II, Bound in One)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present book is an English translation of Mahipati's Marathi poem Bhakta-Vijaya which records the legends of Indian saints, irrespective of their difference in caste, community, creed, language and place of origin.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus we have the record of different saints - Yayadeva, Jnanadeva, Namadeva, Ramananda, Tulasidasa, Kabir, Suradasa, Narsi Mehta and Guru Nanakadeva. A lot of information is available on Ekanath-the greatest scholar-philosopher-saint-poet-cum-social reformer and the towering personalities of Tukaram and Ramadasa. It also records the miraculous and fascinating legends of several saints, how they spread the Bhakti cult, how they struggled against discrimination between man and man and how they tried to uproot the malpractices which prevailed in the name of Religion in those days.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this weighty volume, two parts are contained with Appendices of words, names and an index for ready reference.\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\"Bhaktavijaya is a classic dealing mainly with the Maharashtra saints and also of a few others belonging to North India like Jayadeva and Kabira.\"-K. Chandrasekharan, Triveni, July-September 1986\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"It is one of the most fascinating of religious story-books. It is said to be a translation of forty thousand lines of beautiful Marathi poetry.\" - Nirbhai Singh, The Journal of Religious Studies, Vol.XII, No.1, Spring, 1984\u003c\/p\u003e","brand":"Justin E. Abbott, N. R. Godbole, G. V. Tagare","offers":[{"title":"Default Title","offer_id":41644047401098,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STORIESOFINDIANSAINTS.jpg?v=1660728133"},{"product_id":"viraha-bhakti-the-early-history-of-krsna-devotion","title":"Viraha Bhakti","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (716 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Lord Krsna abandoned his earthly mistresses who then spent their days of separation pining for his return. This powerful theme found expression not only in myth but also in the devotion and poetry of a religious culture which evolved in South India. From the fifth century A.D., the Tamils absorbed many elements from the classical traditions of the North, such as yoga, temple worship and Krsna myths, and the results were unique blends of the two civilizations. Viraha-bhakti, as the author styles this type of Krsna religion, imbued the theme of separation with erotic and ecstatic features and evolved as one of the highlights of Indian religion and culture. The present work is a detailed study of the multifarious origins of Viraha-bhakti in South India and its developments up to the point at which it entered the pan-Indian scene.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe study suggests a revision of the monolithic image of Indian religion implied in much scholarly literature. It differentiates a great variety of interacting traditions and milieux and demonstrates the dynamism of Indian culture. By identifying a specific type of religion and reflecting on its significance, the author attempts, at the same time, to go beyond purely textual and historical considerations. Thus the book will be of interest to any student of Indian religion and culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFriedhelm Hardy (1943-2004), was a Professor of Indian Religions at Kings College, London. He was a linguist familiar with both classical and modern Indian languages. He was also the author of the prominent work The Religious Culture of India: Power, Love and Wisdom.\u003c\/p\u003e","brand":"Friedhelm Hardy","offers":[{"title":"Default Title","offer_id":41644085870730,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VIRAHABHAKTI.jpg?v=1660736194"},{"product_id":"the-positive-sciences-of-the-ancient-hindus","title":"The Positive Sciences of the Ancient Hindus","description":"\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (323 Pgs.)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe author's direct aim in the present work is to furnish the historians of the special sciences with new material which will serve to widen the scope of their survey. The Hindus no less than the Greeks have shared in the work of constructing scientific concepts and methods in the investigation of physical phenomena, as well as of building up a body of positive knowledge which has been applied to industrial techniques; and Hindu scientific ideas and methodology (e.g. the inductive method or method of algebraic analysis) have deeply influenced the course of natural philosophy in Asia-in the East as well as West-in China and Japan, as well as in the Saracen Empire. The author has undertaken a comparative estimate of Greek and Hindu science. Hindu Philosophy on its empirical side was dominated by geometrical concepts and methods. The author has cared to see that the Sanskrit philosophical-scientific terminology, however difficult from its technical character, is rendered exceedingly precise, consistent and expressive.\u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv class=\"a-expander-header a-expander-partial-collapse-header\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/div\u003e","brand":"Brajendranath Seal","offers":[{"title":"Default Title","offer_id":41644730744970,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/POSITIVESCIENCEOFTHEANCIENTHINDUS.jpg?v=1660736834"},{"product_id":"worshiping-siva-in-medieval-india-ritual-in-an-oscillating-universe","title":"Worshiping Siva in Medieval India","description":"\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (216 Pgs.)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eSaiva liturgy is performed in a world that oscillates: a world permeated by the presence of Siva, where humans live in a condition of bondage and where the highest aim of the soul is to attain liberation from its fetters. In this account of Indian temple ritual, Richard Davis uses medieval Hindu texts to describe the world as it is envisioned by Saiva Siddhanta and the way daily worship reflects that world and acts within it. He argues that this worship is not simply a set of ritualized gestures, but rather a daily catechism in which the worshiper puts into action all the major themes of cosmic Saiva philosophy the cyclic pattern of emission and reabsorption, the human path of attaining liberation, the manifestation of divinity in the world, and the proper interrelationship of humanity and god. In re-creating the convictions and intentions of a well-versed worshiper of the twelfth century, Davis moves back and forth between philosophical and ritual texts, demonstrating the fundamental Saiva belief that the capacities of humans to know about the world and to act within it are two interrelated modalities of the unitary power of consciousness.\u003c\/span\u003e\u003c\/div\u003e","brand":"Richard H. Davis","offers":[{"title":"Default Title","offer_id":41647919562890,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120817470.jpg?v=1660808623"},{"product_id":"an-early-upanisadic-reader-with-notes-glossary-and-an-appendix-of-related-vedic-texts","title":"An Early Upanisadic Reader","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume is intended as a supplement to Lanman's Sanskrit reader. It is hoped that its focus on the early Upanisads makes the transition easier from Lanman's classical and epic selections to the language of the Vedic tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \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;\"\u003eHANS HENRICH HOCK is a Professor of Linguistics and Sanskrit, at the University of Illinois at Urbana-Champaign. His research focuses on historical linguistics and on Sanskrit, including its relationship to other languages of South Asia. His publications include the edited volume, Studies in Sanskrit Syntax (1991, Motilal Banarsidass), papers on Modern Spoken Sanskrit, and a study of the \"Yajnavalkya Cycle in the Brhad-Aranaka-Upanisad\"(Journal of the American Oriental Society, 122:2: 278-286, 2002).\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\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great Upanishads of the late Vedic period take a position in the literary and philosophical tradition of\u003cspan\u003e Sanskrit \u003c\/span\u003ethat can be characterized as Janus-faced in Western terms or in Indian terms, as a light on the threshold which illuminates both what is behind and in front. From one perspective the early Upanishads constitute the end according to some, the culmination- of the long and prolific Vedic period. From a different point of view, they are the starting point for a philosophical tradition that pervades all of post-Vedic India, whether orthodox (Hindu) or heterodox (Buddhist and Jaina).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is here that the question of the transcendental unity behind the great diversity of the phenomenal world is systematically addressed. The issue had, of course, been mooted in the earlier Vedic tradition, especially under the heading 'that one (entity)' from which everything has evolved. But it is in the last Vedic Upanishads that the issue is met head-on, with various competing characterizations of as Brahman, Atman, and even more profoundly as beyond any positive definition, describable only negatively as neti and the like.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is here, too, that the important concepts of karman and reincarnation are first formulated, concepts that are foundational to all post-Vedic Indian religions. Again, there were earlier Vedic antecedents, especially in the later portions of the Brahmans. Most notable among these is the concept of repeated death in \"yonder world\" which deprives the deceased of immortality. But again, it is only in the late Vedic Upanishad that coherent theories of 'rebirth', based on the nature of one are beginning to be developed. (The term used by the early Upanishads actually in 'returning'.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJust as the early Upanishads of the late Vedic era is a point of transition in Indian religious thinking, so they also constitute a transitional period in terms of their grammar and language use. Features of Vedic grammar and diction coexist with rhetorical strategies and methods of argumentation that characterize post-Vedic sastric texts. The early Upanishads, therefore, offer an excellent entry point to the Vedic language for students familiar with Classical Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is for these reasons that some ten years ago I began preparing this Early Upanisadic Reader, for students who had completed the better part of two years of Classical Sanskrit instruction at the University of Illinois.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have benefited from my student's feedback, even though- or because- in the early years it often expressed itself as deep frustration with trying to make sense of the texts, their \"alien\" grammar and diction, and their \"arcane\" subject matter. I have also profited from feedback from my teaching associates, Yasuko Suzuki and Sarah Tsiang. I am especially grateful to Sarah Tsiang who made copious suggestions for improving the explanatory Notes and the Glossary and who painstakingly went over the entire text in search of misprints, ambiguities, and other infelicities. In fact, the idea of a self-contained Glossary came from Sarh Tsiang, and she also contributed the large majority of the entries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf the present form of the Reader is able to accomplish its goal of providing a helpful introduction to the early Upanishads and to the Vedic language in general, the credit must go to my students, Yasuko Suzuki and especially to Sarah Tsiang. I have to take the responsibility for any problems that remain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, let me express my deepest gratitude to my wife, Zarina and to our son, Heinrich Sharad, for their love and support.\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;\"\u003e1. The Purpose of this Reader\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSince its publication in 1884, Lanman's Sanskrit Reader' has been the most widely used English-language introduction to original Sanskrit texts. What has been especially useful for beginning students are the copious notes and the glossary, as well as helpful references to Whitney's Sanskrit Grammar. Even so, students and teachers alike have had problems with some aspects of Lanman's Reader, including the fact that it refers to the first edition of Whitney's Grammar, not the second one, which appeared in 1889\/ five years after Lanman's Reader. More important, many students today do not have the background in classical Greek and Latin that could be taken for granted in Lanman's and Whitney's times; the work of Sanskrit scholars since the 1880s has in many cases produced better editions of the texts that Lanman incorporated in his Reader; and even more significant, this more recent work has had a profound impact on our understanding of the texts. A new, updated edition therefore would be highly desirable. The present Reader has a more modest goal - to add to Lanman's Vedic selections and, in so doing, to offer to begin Sanskrit students an avenue to the Vedic language which, I hope, they will find more accessible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLanman's Vedic selections come mainly from the Rg- Veda, with some additions from the Yajur-Veda, most of which are concerned with the Vedic ritual.' plus a few selections from the late Vedic Grhya-Sutras and from Yaskas Nirukta. The philological, Indo-Europeanist tendencies of the nineteenth century naturally favoured Lanman's heavy emphasis on the Rg- Veda, the oldest layer of Vedic literature, because presumably it is closest to the Indo-European parent language, and the ritualist texts were included because they were considered the oldest Indo-European prose texts. The switch, however, from Lanman's epic and classical selections to the Rg- Veda is enormous - in time, language, and style. Even specialists find Vedic hymns notoriously difficult to interpret because we do not have any direct access to the religious, cultural, and linguistic contexts in and for which they were composed. And as Lanman himself states, the Vedic Prose texts of the Brahmanas and of the prose portions of the Black Yajur- Veda Samhitas tend to be quite \"arid\". (Lanman's general characterization of the texts, however, is overly uncharitable.) Whatever the merits of offering such texts to beginning Sanskrit students may have been in Lanman's times, today his selections are less than apt to attract beginning students' interest in the Vedic language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy experience has shown that a selection of Upanishads texts has a better chance of arousing students' interest in the enormously rich tradition of Vedic language and literature. Because of their relative lateness, these texts are closer to the language that students are familiar with from Lanman's post-Vedic selections. They reflect a time of intense intellectual speculation and discussion, out of which grew not only the later forms of philosophical Hinduism but no doubt also Buddhism, Jainism, plus other religious and philosophical systems that have since died out. Their topics and discussions, therefore, are of keen interest to anyone interested in the religious and philosophical traditions of India, and especially to the ever-growing number of students who want to learn Sanskrit in order to study these traditions. Moreover, the Upanishads tend to employ a more interesting rhetorical style than the often rather turgid presentation of earlier Vedic Prose; they provide a window on aspects of the social and cultural life of their time, including the status of women; they even offer glimpses of humour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe texts in this Reader have been selected to present as wide and representative a picture of the literature as possible. Being a selection, of course, the Reader could not possibly include all the texts that those who use it (or I, for that matter) might have wanted to see included. Selections I - XIX are presented in the same fashion as Lanman's selections, as texts to be translated by the students, aided by a glossary and notes with references to Whitney's Grammar. In one respect, however, this reader departs from Lanman's practice. Rather than forcing students to simultaneously wrestle with the difficulties of the Vedic language and with the complexities of Vedic ritual and philosophy, I provide at the beginning of the notes to each selection a brief content summary or in some cases a rough translation, as a guide to understanding the selection's purport and line of argument.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Reader is supplemented by an Appendix, Selection XX, which gives related texts, mainly from the earlier Vedic literature, but includes one post- Vedic Upanishads text that may provide a glimpse of how the different strands of thinking found in the earlier texts could be integrated into a more comprehensive, structured system of thought. These ancillary readings are presented together with translations that attempt to make it possible for readers to work out the meanings of the texts for themselves. The translations do not make any claim to providing \"the\" meaning of the texts, and they have no pretensions of literary elegance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. The Earlier Vedic Background of Upanisadic Thought\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn his commentary on a particularly difficult passage in the Chandogya-Upanisad (5: 18: 1), which had elicited a variety of different interpretations, the great medieval philosopher Sankaracarya states, 'that is like people blind from birth in visualizing an elephant'. This is the first occurrence of a reference that keeps recurring in attempts to discuss the early history of India, whether from the perspective of literature, religion and philosophy or of language and linguistics. Any attempt to establish a clear chronology of events for that period is fraught with difficulties. Partly these difficulties result from the well-known fact that the sense of historicity which characterizes modern Western thinking is alien to traditional India (just as it is to much of traditional Europe). But they also result from other factors, such as the fact that the text collections that have come down to us were composed over extended periods, during which different strands of thinking could be borrowed back and forth. The following attempt to locate the Upanishads within the Vedic tradition, therefore, must be taken with a considerable dose of salt. Moreover, it should be kept in mind that the historical approach adopted here and in the Western model of scholarship, in general, is not accepted by many modern Hindus, whether scholars or laypeople. For them, the Vedas are eternal, (i.e., not produced by humans), and therefore beyond history. The following discussion, therefore, is meaningless to those who hold this belief. At the same time, it is deeply meaningful to those who are interested in, and concerned with, the history of Indian traditions. The best that I can ask for is that adherents of these two views respect each others' perspectives, in spite of their differences.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEuropean and European-inspired scholarship on the Indian I traditions began with scholars such as Sir William Jones, and in its early stages was often coloured by ethno- centrism and worse. Lanman's discussion of the Vedic tradition (p. 352-358) very much reflects the preconceptions of Western scholarship toward the end of the nineteenth century. He suggests two layers of Vedic literature: 1. An early period of hymnal poetry represented most prominently in the Rg- Veda and reflecting 'the life of a vigorous, active, and healthy people ... whose religion was a simple worship of the deified powers of nature.' 2. A later period in which 'the old Vedic religion was converted into an infinitely complex system of sacrifices and ceremonies. To this period belongs the belief in metempsychosis [reincarnation] ... The sultry air of Ganges-land has relaxed both the physical and the mental fibre of the Hindu, and he has become a Quietist.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven in Lanman's times, scholars were beginning to realize that his interpretation is deficient on several counts - beyond the dubious value judgments. Most scholars would now agree that in principle we need to distinguish three periods: An early stage of hymnal poetry (mantras); a second stage of Vedic Prose concerned with explaining the use of the mantras, other verbal expressions, ritual implements, etc. in an increasingly complex ritual, and with establishing the mystical significance of the ritual; finally, the stage of the aranyakas and Upanishads where mystical speculation turns to questions such as the transcendental unity underlying the phenomenal world, karman and reincarnation, and release from the cycle of reincarnations.' Some scholars further consider the final, Upanisadic, stage a radical departure from the ritualist concerns of Vedic Prose, a veritable revolution in thinking.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis threefold layering of Vedic literature, however, is not directly reflected in the Vedic texts. The Rg- Veda contains numerous hymns dealing with the ritual and the priests officiating in it, the mystical significance of the ritual (see especially Selection XX:G of this Reader), and such issues as the origin of the world and the transcendental unity that underlies it (see the selections in XX:H and I). At least one hymn (XX:G) combines these two strands of thought by portraying the creation of the world as a primaeval sacrifice of a primordial human being (Purusa) by the Gods - who themselves are created by this sacrifice.\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 width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Texts\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI:\u003c\/td\u003e\n\u003ctd\u003eThe mystical significance of the sacrificial horse (B AU(M) 1:1)\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII:\u003c\/td\u003e\n\u003ctd\u003eA creation myth associated with the agnicayana and asvamedha (from BAU (M) 1:2)\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII:\u003c\/td\u003e\n\u003ctd\u003eLead me from untruth (or non-being) to truth (or being)…(from BAU (M) 1:3)\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV:\u003c\/td\u003e\n\u003ctd\u003eAnother creation myth: The underlying oneness (BAU (M) 1:4)\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV:\u003c\/td\u003e\n\u003ctd\u003eA Brahmin turns to a ksatriya as a teacher and the parable of the sleeping man (from BAU (M) 2:1)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's and Maitreyi (BAU (M) 2:4)\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputations at the assembly of King Janaka, 1: The cows and the hotr Asvala (BAU (M) 3:1)\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputation at the assembly of King Janaka, 2: Release from \"re-death\" (BAU (M) 3:3)\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputations at the assembly of King Janaka, 3: Vacaknavi Gargi challenges Yajnavalkya (BAU (M) 3:9)\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX:\u003c\/td\u003e\n\u003ctd\u003eYajnavalkya's disputations at the assembly of King Janaka, 4:Neti neti and Vidagdha Sakalya's head flies apart (from BAU (M) 3:9)\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI:\u003c\/td\u003e\n\u003ctd\u003eThe beginning of Svetaketu's instruction in the transcendental unity of everything (from ChU 6:1-2)\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII:\u003c\/td\u003e\n\u003ctd\u003eThe parables of the fig tree and of the salt, and (ChU 6:12 and 13)\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII:\u003c\/td\u003e\n\u003ctd\u003eThe significance of (ChU 1:1 with parallels from the Jaiminiya-Jaiminikya-Upanisad and Aitareya-Brahmans and from the Taittiriya-Aranyaka)\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Chandogya-Upanisad 1:1\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Jaiminiya-Brahmana 3:321-322\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Jaiminiya-Upanisad-Brahmana 1:1:1:1-5 and 3:4:5:6-7\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Aitareya-Brahmana 5:31:1-2\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Taittriya-Aranyaka 7:8:1 (Taittriya-Upanisad 1:8:1)\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV:\u003c\/td\u003e\n\u003ctd\u003eMystical passages (BAU (M) 5:1 and 5:2)\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV:\u003c\/td\u003e\n\u003ctd\u003eThe significance of the Gayatri, and mystical knowledge saves even the sinner (from BAU (M) 5:15)\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI:\u003c\/td\u003e\n\u003ctd\u003eThe dogs sacrifice: a satirical view of Ritual (ChU 1:12)\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII:\u003c\/td\u003e\n\u003ctd\u003eReincarnation and karman, 1: Two closely related passages from BAU (M) 6:1 and ChU 5:3-10\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA: The Brhad-Aranyaka-Upanisad version\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB: Selections from the Chandogya-Upanisad version\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVIII:\u003c\/td\u003e\n\u003ctd\u003eReincarnation and karman, 2: Selections from KU 1\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX:\u003c\/td\u003e\n\u003ctd\u003eIdentification with a personal God and (BAU (K) 5:15 = VS (K) 40:1:15-18)\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX:\u003c\/td\u003e\n\u003ctd\u003eAppendix: Related texts, mainly from earlier Vedic literature, with translations\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Wedding mantras\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Atharva-Veda 14:2:71\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Asvalayana Grhaya-Sutra 1:7 (Lanman p.99, line 2-5)\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Jaiminiya-Upanisad-Brahmana 1:17:1)\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Ritual 'coupling'\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. An ordinary ritualist example (from SB (M) 1:1:1)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. An interesting variant: The pairing of numbers (jaiminiya-Brahmana 2:291-292)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. More on om and other 'ritual particles'\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Some early uses of om\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ea. From Maitrayani-Samhita 4:9 and 1:4\/4:1\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eb. From Aitareya-Brahmana 3:12:1-4\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ec. The \"nyunkha\", from Asvalayana-Srauta-Sutra 7:11:7\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Some other ritual particles\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Mystical speculations on some ritual particles I:\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Mystical speculations on some ritual particles II.\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. The Gayatri or Savitri (from RV 3:62)\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE. 'Lead me from untruth to truth…'\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Rg.-Veda 7:59:12\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Rg.-Veda 8:48:3\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. A ritualist passage (Maitrayani-Samhita 1:4:2)\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Another ritualist passage (Satapatha-Brahmana (M) 1:1:1:4)\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF. Rg-Vedic brahmodyas (from RV 1:164)\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eG. The Purusa-Sukta (RV 10:90)\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eH. Being and non-being\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The nasadiya sukta (RV 10:129)\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Asat:Sadjayat (from RV 10:72)\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. Asacha sacha(from RV 10:5)\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eI. Hiranyagarm and ka = Prajapati(from RV 10:121)\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJ. Ritualist passages connected with the agnicayana that \"put it all together\" (from Satapatha-Brahmana (M) 6 and 10)\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eK. A late upanisadic passage that \"Puts it all together\" (from Subala Upanisad 1-3)\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eNotes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Notes\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection I\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection II\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection III\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection IV\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection V\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection VI\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection VII\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection VIII\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection IX\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection X\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XI\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XII\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XIII\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XIV\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XV\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVI\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVII:A\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 for Selection XVII:B\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XVIII\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XIX\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes for Selection XX\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReferences to Resources, Editions and Translations\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndices\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLanguage and Grammar Index\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Hans Henrich Hock","offers":[{"title":"Paperback","offer_id":41648103063690,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41648103096458,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120832145.jpg?v=1660812021"},{"product_id":"the-jungle-and-the-aroma-of-meats-an-ecological-theme-in-hindu-medicine","title":"The Jungle and the Aroma of Meats","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe theory of humour, vital fluids whose proportions in the human body determine its health and temperament, is far from outdated. And what we sometimes think of as a modern concern with ecology and alternative medicine is really as old as the traditional medical techniques of the classical West of South Asia. It is to the latter that Francis Zimmermann turns his attention, to a remarkable evocation that combines Sanskrit studies and anthropology. He reconstructs and exposes the linkage between humour, persons, and soils in classical Hindu medicine. His work will interest those involved in the areas of medical anthropology, medical anthropology, medical history, philosophy of science, philosophy of language, and South Asian studies. It will also be valued for the vivid and accurate descriptions it offers of a few basic ideas our time has borrowed from Hindu culture: flower power, vegetarianism, non-violence, and the comic dimensions of the human body. In classical Ayurvedic medicine, a comprehensive view of the whole human person included the patient's humoral integration into the surrounding soil. The Jungle was the most crucial environment, and the Jungle was - and is - the dry land of the Punjab and the Delhi Doab, with open vegetation of thorny shrubs. The polarity of dry lands and wetlands framed not only the whole Ayurvedic materia medica but also the more general conception of comic physiology governed by Agni (the sun) and Soma (the dispenser of rain). Clearing the land and draining the body were two aspects of one and the same art of managing the transactions of all sorts of vital fluids, saps, juices, savours, and humour. Medicine in the context of thought and practice associated with the Jungle was, and still is in modern India, a kind of agriculture.\u003c\/p\u003e","brand":"Francis Zimmermann","offers":[{"title":"Default Title","offer_id":42232287920266,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JUNGLEANDTHEAROMAOFMEATS.jpg?v=1662460744"},{"product_id":"atharva-veda-samhita-2-vols","title":"Atharva-Veda-Samhita (2 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAtharva-Veda means 'the Veda of the Atharvan' or 'the Knowledge of Magic Formulas'. The great importance of the Atharva-Veda Samhita lies in the fact that it is an invaluable source of knowledge of popular belief as yet uninfluenced by ancient Indian priestly religion, of the faith in numberless spirits, imps, ghosts, and demons of every kind, and of the witchcraft, so eminently important to ethnology and for the history of religion. This work includes in the first place, critical notes upon the text, giving the various readings of the manuscripts; second, the readings of Paippalada of Kashmere version, furnished by the late Professor Roth; further, a notice of the corresponding passages in all the other Vedic texts, with a report of the various readings; the data of the Hindu scholiast respecting authorship, divinity, and metre of each verse; also references to the ancillary literature, especially to the well-edited Kausika and Vaitana Sutras, with an account of the ritualistic use therein made of the hymns or parts of hymns, so far as this appears to cast any light upon their meaning; also, extracts from the printed commentary;p and finally, a simple literal translation with introduction and indices.\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\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWilliam Dwight Whitney\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(1827-1894) studied Sanskrit for three years in Germany and gained a wide reputation for his scholarship in this field. At Yale University, he became a professor of Sanskrit in 1854, adding comparative philology in 1869. He became secretary to the American Oriental Society in 1857 and its president in 1884. He was editor-in-chief of the first edition of the respected Century Dictionary, published in 1889.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhitney revised definitions for the 1864 edition of Webster’s American Dictionary, and in 1869 became a founder and first president of the American Philological Association. He wrote metrical translations of the Vedas, and numerous papers on the Vedas and linguistics, many of which were collected in the Oriental and Linguistic Studies Series (1872-74). He wrote several books on language, and grammar textbooks of English, French, German, and Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWhitney’s labours on the Atharva-Veda.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– As early as March 1851, in Berlin, during Whitney’s first semester as a student in Germany, his teacher Weber was so impressed by his scholarly ability to suggest to him the plan of editing an important Vedic text. The impression produced upon Roth in Tubingen by Whitney during the following summer semester was no wise different and resulted in the plan for joint editing that began accordingly upon his return to Berlin for his second winter semester. His fundamental autograph transcript of the Atharva-Veda Samhita is contained in his Collation-Book and appears from the dates of that book to have been made in short intervals between October 1851, and March 1852. The second summer in Tubingen (1852) was doubtless spent partly in studying the text thus copied, partly in planning with Roth the details of the method of editing, partly in helping to make the tool, so important for further progress, the index of Rig-Veda pratikas, and so on; the concordance of the four principles Samhitas, in which, to be sure, Whitney’s party was only “a secondary one,” was issued under the date November 1852. During the winter of 1852-3, he copied the Praticakhya and its commentary contained in the Berlin codex (Weber, No. 361), as is stated in his edition, p. 334. As noted below (pp. xliv, I), the collation of the Paris and Oxford and London manuscripts of the Atharvan Samhita followed in the spring and early summer of 1853, just before his return (in August) to America. The copy of the text for the printer, made with exquisite neatness in nagari letter by Mr. Whitney’s hand, is still preserved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe Edition of the Text or “First volume.”\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e- The first part of the work, containing book i.-xix of appeared in Berlin with a provisional preface date of February 1855. The provisional preface announces that the text of book xx. will not be given in full, but only the Kuntapa-hymns, and, for the rest of it, merely refers to the Rig-Veda; and promises, as the principal contents of the second part, seven of the eight items of accessory material enumerated below.- This plan, however, was changed, and the second part appeared in fact as a thin Heft of about 70 pages, giving book xx. in full, and that only. To it was prefixed a half-sheet containing the definitive preface and a new title page. The definitive preface is dated October 1856 and adds eight-item, exegetical notes, to the promises of the provisional preface. The new title page has the words “Erster Band. Text,” thus implicitly promising a second volume, in which, according to the definitive preface, the accessory material was to be published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eRelation of this work to the “First volume” and to this Series.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– Of the implicit promise of that title page, the present work is intended to complete the fulfilment. As most of the labour, the first volume had fallen to Whitney, most of the labour upon the projected “second was of have been done by Roth. In fact, however, it turned out that Roth’s very great services for the criticism and exegesis of this Veda took a different form, and are embodied on the one hand in his contributions to the St. Petersburg Lexicon, and consist on the other in his brilliant discovery of the Kashmirian recension of this Veda and his collations of the text thereof with that of the Vulgate. Nevertheless, as is clearly apparent (page xvii), Whitney thought and spoke of this work as a “Second volume of the Roth-Whitney edition of the Atharva-Veda,” and called it “our volume” in writing to Roth (cf. p. lxxxvi); and letters exchanged between the two friends in 1894 discuss the question whether the “Second volume” ought not to be published by the same house (F. Dummler’s) that issued the first in 1856. It would appear from Whitney’s last letter to Roth (written April 10, 1894, shortly before his death), that he had determined to have the work published in the Harvard Series, and Roth’s last letter to Whitney (dated April 23) expresses his great satisfaction at this arrangement. This plan had the cordial approval of my friend Henry Clarke Warren, and, while still in relatively fair healthy, he generously gave to the University the money to pay for the printing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eExternal form of this work.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– It is on account of the relation just explained, and also in deference to Whitney’s express wishes, that the size of the printed page of this work and the size of the paper have been chosen to much those of the “First volume.” The pages have been numbered continuously from 1 to 1009 as if this work were indeed one volume; but, since it was expedient to separate the work into two halves in binding, I have done so and designated those halves as volumes seven and eight of the Harvard Oriental Series. The volume is substantially bound and properly lettered; the leaves are open at the front; and the top is cut without spoiling the margin. The purpose of the inexpensive gilt top is not for ornament, but rather to save the volumes from injury by dirt and discolouration which is so common with ragged hand-cut tops. The work has been electrotyped, and will thus, it is hoped, be quite free from the blemished occasioned by the displacement of letters, the breaking off of accents, and the like.\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\u003ePLATES, ONE IN EACH VOLUME OF THE WORK\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePortrait of Whitney, facing page\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eFacsimile of Kashmirian text, birch-bark leaf a, just before the page\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003ePREFATORY AND BIOGRAPHICAL AND RELATED MATTER\u003cbr\u003e\u003cb\u003eParagraphs in lieu of a preface by Whitney\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAnnouncement of this work\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\u003eStatement of its plan and scope and design\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe purpose and limitations and method of the translation\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eEditor's Preface\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhiney's labours on the Atharva-Veda\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\u003eThe edition of the text or the \"First Volume\"\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\u003eRelation of this work to the \"First volume\"\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\u003eAnd to this Series\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\u003eExternal form of this work\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\u003eIts general scope as determined by previous promises and fulfilment\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOf the critical notes in particular\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\u003eScope of the work as transcending previous promise\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\u003eEvolution form of this work\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\u003ePartial rewriting and revision by Whitney\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\u003ePicking up the broken threads\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\u003eRelation of the editor's work to that of the author\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eParts for which the author is not responsible\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\u003eThe General Introduction, Part I.: by the editor\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\u003eThe same, Part II. : elaborated in part from the author's material\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\u003eThe editor's special introduction to the eighteen books,\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\u003eThe special introductions to the hymns: additions by the editor\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\u003eHis bibliography of previous translations and discussions: is contained in\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\u003eThe paragraphs beginning with the word \"Translated\"\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\u003eAdded special introductions to the hymns of the book etc.\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\u003eOther editorial additions at the beginning and the end of hymns\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\u003eOther additions of considerable extent\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\u003eThe seven tables appended to the later volume of this work\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\u003eUnmarked minor additions and other minor changes\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\u003eThe marked minor additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe revision of the author's additions and other minor changes\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\u003eAccentuation of words\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\u003eCross-references\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\u003eThe orthography of Anglicized proper names\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\u003eEditorial short-comings and the changes of error\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\u003eThe biographical and related matter\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\u003eThe general significance of Whitney's work\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\u003eNeed for a systematic commentary on the Rig-Veda\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\u003eThe Century Dictionary of the English Language\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\u003eAcknowledgements\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\u003eHuman personality and the progress of science\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe same in English verse and in Sanskrit verse\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eA biographical and related matter\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eA brief sketch of Whitney's life: by the editor\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\u003eEstimate of Whitney's character and the services: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eSelect a list of Whitney's writings: Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eGENERAL INTRODUCTION, PART I. : BY THE EDITOR\u003cbr\u003e\u003cb\u003eGeneral Premise\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of this Part of the Introduction\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\u003eScope of the reports of the variant readings\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\u003eThe term \"manuscripts\" is often used loosely for \"authorities\"\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\u003eWhich authorities are both manuscripts and oral reciters?\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe difficulty of verifying statements as to authorities\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003col\u003e\n\u003cli\u003eReadings of European manuscripts of the Vulgate recension\n\u003cul\u003e\n\u003cli\u003eReports include mss. collated, some before, and some after publication. Interpretation of the records of the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of Indian manuscripts of the Vulgate.\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBy \"Indian mss\" are meant those used by S. P. Pandit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eHis reports are not exhaustive\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of Indian oral reciters of the Vulgate\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBy \"Indian oral reciters\" are meant those employed by S. P. Pandit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eErrors of the eye checked by oral reciters\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Hindu commentator\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe critical value and the range of his variant readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eExcursus: Was he identical to Sayana of the Rig-Veda?\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Pada-patha\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eReported in Index Verborum, and since published in full\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIllustrations of its deficiencies\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eIn verb compounds and various other combinations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Praticakhya and its commentary\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe character of Whitney's editions of the Praticakhyas\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTheir bearing upon the orthography and criticism of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUtilization of the Atharvan Praticakhya for the present work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Anukramanis: \"Old\" and \"Major\"\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMore than one Anukramani extant\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Pancapatalika or \"Old Anukr\" or \"Quoted Anukr\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Brhatsarvanukramani or \"Major Anukr.\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eText-critical value of the Anukramanis\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe author of the Major Anukr. as a critic of meters\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eHis statements as to the seers of the hymns (quasi-authorship)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Kaucika-Sutra and the Vaitana-Sutra\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe work of Garbe and Bloomfield and Caland\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe bearing of Sutras upon criticism of structure and text of Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eGrouping of mantra-material in Sutra and in Samhita compared\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMany difficulties of the Kaucika are yet unsolved.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eValue of the Sutras for the Exegesis of the Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eKaucika no good warrant for dogmatism in the exegesis of Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInteger Vitae as a Christian funeral-hymn\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eSecondary adaptation of mantras to incongruous ritual uses\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Kashmirian or Paippalada recension\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts general relations to the Vulgate or Caunakan recension\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe unique birch-bark manuscript thereof (perhaps about A.D. 1519)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's Kashmirian nagari transcript (Nov. 1874)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eArrival (1876) of the birch-bark original at Tubingen\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's collation (June 1884) of the Paippalada text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe facsimile of the birch-bark original(1901)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's Collation is not exhaustive\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFaults of the birch-bark manuscript\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollation not controlled by constant reference to the birch-bark ms.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003esuch reference would have ruined the birch-bark ms\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe care taken in the use of Roth's Collation. Word-division\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eKashmirian readings are not controlled directly from the facsimile\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eProvisional means for such control: the concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eExcursus: The requirements for an edition of the Paippalada:\u003c\/li\u003e\n\u003cli\u003e\n\u003col\u003e\n\u003cli\u003eA rigorously precise transliteration\u003c\/li\u003e\n\u003cli\u003eMarginal references to the Vulgate parallels\u003c\/li\u003e\n\u003cli\u003eIndex of Vulgate verses thus noted on the margin\u003c\/li\u003e\n\u003cli\u003eAccessory material: conjectures, notes, translations\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Parallel Texts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe texts whose readings are reported\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe method of reporting aims at the utmost accuracy\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCompleteness of the reports is far from absolute\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eReports presented in the well-digested form\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Commentary: further discussions of its critical elements\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe comprehensiveness of its array of parallels\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCriticism of Specific Readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIllustrations of classes of text-errors\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAuditory errors, Surd and sonant. Twin consonants\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVisual errors. Haplography\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMetrical faults. Hypermetric glosses, and so forth\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eBlend-readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Translation and the interpretative elements of the Commentary\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation: general principles governing the method thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation is not primarily an interpretation, but a literal version\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eA literal version as against a literary one\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInterpretative elements: captions of the hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInterpretations by Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExegetical notes contributed by Roth\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation has for its underlying text that of the Berlin edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThis is the fact even in cases of corrigible corruption\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCases of departure from the text of the Berlin edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's growing scepticism and correspondingly rigid literalness\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003ePoetic elevation and humour\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eAbbreviations and signs explained\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe general scope of the list: it includes not only\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe downright or most arbitrary abbreviations, but also\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe abbreviated designations of books and articles\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExplanation of arbitrary signs:\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eParentheses; square brackets.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEll-brackets; hand.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSmall circle; Italic colon; Clarendon letters a, b, c, etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetic list of abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eTabular view of translations and native comment\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePrevious translations -Native comment\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe chronologic sequence of previous translations and discussions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eGENERAL INTRODUCTION, PART II: PARTLY FROM WHITNEY'S MATERIAL\u003cbr\u003eGeneral Premises\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eContents of this Part\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eAuthorship of this Part\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003col\u003e\n\u003cli\u003eDescription of the manuscripts used by Whitney\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe brief designations of his manuscripts (sigla cadicum)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSynoptic table of the manuscripts used by him\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of the Berlin manuscripts of the Atharva-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's critical description of his manuscripts:\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts used before publication of the text (B. P. M. W. E. I. H., Bp. BP.2)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts collated after the publication of the text (O. R. T. K.; Op. D. Kp.)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Stanza cam no devir abhistaye as the opening stanza\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAs the initial stanza of the text in the Kashmirian recension\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAs the initial stanza of the Vulgate text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Collation-Book and his collations\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDescription of the two volumes that form the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's fundamental transcript of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollations made before the publication of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Berlin collations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Paris and Oxford and London Collations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollations made after publication (made in 1875 or later)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHaug, Roth, Tanjore, Deccan, and Bikaner mss\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eOther contents of the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eRepeated versed in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAbbreviated by pratika with addition of ity eka etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eList of repeated verses or verse-groups\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eFurther details concerning the pratika and the addition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eRefrains and the like in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWritten out in full only in the first and last verse of a sequence\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTreated by the Anukramani as if unabbreviated\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUsage of the edition in respect of such abbreviated passages\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eMarks of accentuation in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBerlin edition uses the Rig-Veda method of making accents\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDots for lines as accent-marks\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMarks for the independent svarita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHorizontal stroke for svarita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eUdatta marked by vertical stroke above, as in Maitrayani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAccent marks in the Bombay edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUse of a circle as avagraha-sign\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe orthographic method pursued in the Berlin edition\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFounded on the usage of the mss, but controlled by the Praticakhya\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThat treatise an authority only to a certain point\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts failure to discriminate between rules of wholly different value\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eItems of conformity to the Praticakhya and of departure therefrom\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTransition-sounds: as in tan-t-sarvan\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before c- and j-: as in pacyan janmani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before c-: as in yanc ca\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before t-: as in tans te\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -t before c-: as in asmac charavah\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAbbreviation of consonant groups: as in pankti\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -m and -n before l-: as in kan lokam\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVisarga before st- and the like: as in ripu stenah\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Kampa figures 1 and 3\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe method of marking the accent\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eMetrical form of the Atharvan Samhita\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePredominance of anustubh stanzas\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExtreme irregularity of the metrical form\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eApparent wantonness in the alteration of Rig-Veda material\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTo amend this irregularity into regularity is not licit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eDivisions of the text\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSummary of the various divisions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe first and second and third \"grand divisions\"\u003c\/li\u003e\n\u003cli\u003e\n\u003col\u003e\n\u003cli\u003eThe (unimportant) division into prapathakas or 'lectures'\u003cbr\u003eTheir number and distribution and extent\u003cbr\u003eTheir relation to the anuvaka-division\u003c\/li\u003e\n\u003cli\u003eThe (fundamental) division into kandas or 'books'\u003c\/li\u003e\n\u003cli\u003eThe division into anuvakas or 'recitations'\u003cbr\u003eTheir number, and distribution over books and grand divisions\u003cbr\u003eTheir relation to the hymn divisions in books\u003c\/li\u003e\n\u003cli\u003eThe division into suktas or 'hymns'\u003cbr\u003eThe hymn division not everywhere of equal value\u003c\/li\u003e\n\u003cli\u003eThe division into rcas or 'verses'\u003c\/li\u003e\n\u003cli\u003eSubdivision of verses: avasanas, padas, and so forth\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\nNumeration of successive verses in the mss\u003cbr\u003eGroupings of successive verses into units requiring special mention\u003cbr\u003eDecad-suktas or 'decad-hymns'\u003cbr\u003eArtha-suktas or 'sense-hymns'\u003cbr\u003eParyaya-suktas or 'period-hymns'\u003cbr\u003e\u003cbr\u003eDifferences of the Berlin and Bombay numerations in books vii and xix\u003cbr\u003eDifferences in hymn numeration in the paryaya-books\u003cbr\u003eWhitney's criticism of the numbering of the Bombay edition\u003cbr\u003eThe suggestion of a preferable method of numbering and citing\u003cbr\u003eDifferences of verse-numeration\u003cbr\u003e\u003cbr\u003eSummations of hymns and verses at end of the division\u003cbr\u003eThe summations quoted from the Pancapatalika\u003cbr\u003eIndication of the extent of division by reference to an assumed norm\u003cbr\u003eTables of verse-norms assumed by the Pancapatalika\u003cbr\u003eThe three \"grand divisions\" are recognized by the pancapatalika\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eExtent and structure of the Atharva-Veda Samhita\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eLimits of the original collection\u003cbr\u003eBooks xix and xx are later additions\u003cbr\u003eThe two broadest principles of the arrangement of books\u003cbr\u003e1. Miscellaneity of unity of subject and 2. length of the hymn\u003cbr\u003eThe three grand divisions (I., II., III.) as based on those principles\u003cbr\u003eThe order of the three grand divisions\u003cbr\u003ePrinciples of arrangement of books within the grand division: 1. Normal length of the hymn for each of the several books.\u003cbr\u003e2. The amount of text in each book. Table\u003cbr\u003eArrangement of the hymns within any given book\u003cbr\u003eDistribution of hymns according to length in divisions I. and II. and III.\u003cbr\u003eTables (1 and 2 and 3) for those divisions\u003cbr\u003eGrouping of hymns of the book according to length\u003cbr\u003eTable (number 4) for book xix\u003cbr\u003eSummary of the four tables. Table number 5\u003cbr\u003eThe extent of AV. Samhita about one-half of that RV.\u003cbr\u003e\u003cbr\u003e\u003cb\u003eFirst grand division\u003c\/b\u003e: short hymns of miscellaneous subjects\u003cbr\u003eEvidence of fact as to the existence of the verse-norms\u003cbr\u003eExpress testimony of both Anukramanis as to the verse-norms\u003cbr\u003eOne verse is the norm for book Vii\u003cbr\u003eArrangement of books within the division:\u003cbr\u003e1. With reference to the normal length of the hymns\u003cbr\u003eExcursus: on hymn xix.23, Homage to parts of the Atharva-Veda\u003cbr\u003eThe exceptional character of the book\u003cbr\u003eBook vii. a book of after-gleanings supplementing books i.-vi.\u003cbr\u003e2. Arrangement of books with reference to the amount of text\u003cbr\u003eResume of conclusion as to the arrangement of books i.-vii.\u003cbr\u003e\u003cbr\u003eDepartures from the norms by excess\u003cbr\u003eThe critical significance of those departures\u003cbr\u003eIllustrative examples of critical reduction to the norm\u003cbr\u003eArrangement of the hymns within any given book of this division\u003cbr\u003e\u003cbr\u003e\u003cb\u003eSecond grand division\u003c\/b\u003e: long hymns of miscellaneous subjects\u003cbr\u003eTheir hieratic character: mingled prose passages\u003cbr\u003eTable of verse-totals for the hymns of Division II.\u003cbr\u003eGeneral make-up of the material of this division\u003cbr\u003eOrder of books within the division: negative or insignificant conclusion\u003cbr\u003eOrder of hymns within any given book of this division\u003cbr\u003ePossible reference to this division in hymn\u003cbr\u003e\u003cbr\u003e\u003cb\u003eThird grand division\u003c\/b\u003e: books showing the unity of subject\u003cbr\u003eDivision III. represented in Paippalada by a single book, book xviii\u003cbr\u003eNames of the books of this division as given by hymn xix 23\u003cbr\u003eOrder of books within the division\u003cbr\u003eTable of verse-totals for the hymns of Division III.\u003cbr\u003eOrder of hymns within any given book of this division\u003cbr\u003eThy hymn-division of books xiii-xviii. and their value\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e\u003cb\u003eCross-references to the explanation of abbreviations and so forth\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of abbreviations\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\u003eTo an explanation of abbreviated titles\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\u003eTo an explanation of arbitrary signs\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\u003eTo key to the designations of the manuscripts\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\u003eTo synoptic tables of the manuscripts\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\u003eTo descriptions of the manuscripts\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\u003eTo table of titles of hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTHE ATHARVA-VEDA SAMHITA: TRANSLATION AND NOTES\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003e\n\u003cb\u003eFirst Grand Division.\u003c\/b\u003e\n\u003cul\u003e\n\u003cli\u003eFive books of short hymns of miscellaneous subjects\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eSecond Grand Division.\u003c\/b\u003e\n\u003cul\u003e\n\u003cli\u003eFive books of long hymns of miscellaneous subjects\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eThird Grand Division. \u003c\/b\u003eVishnu\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSix books of long hymns, the books showing the unity of subject\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xiii: hymns to the Ruddy Sun or Rohita (seer: Brahman)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xiv: wedding verses (seer: Savitri Surya)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xv: the Vratya (seer:-)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xvi: Paritta (seer: Prajapati?)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xvii: prayer to the sun as Indra and as (seer: Brahman)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eBook xviii: funeral verses (seer: Atharvan)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eSupplement. - Book XIX.\u003c\/b\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAfter-gleanings, chiefly from the traditional sources of division I.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003ePaippalada excerpts concerning book xx.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eINDEXES AND OTHER AUXILLARY MATTER\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eThe non-matrical passages of the Atharvan Samhita\n\u003cul\u003e\n\u003cli\u003eTabular list\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eHymns ignored by the Kaucika-Sutra\n\u003cul\u003e\n\u003cli\u003eTabular list\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe two methods of citing the Kaucika-Sutra\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe discrepant hymn numbers of the Berlin and Bombay editions\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003ePalippalada passages corresponding to passages of the Vulgate\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe primary use of the table, its genesis and character\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIncidental uses of the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVulgate grand division III. and Palppalada book xviii\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eConspectus of the contents of Paippalada book xviii. Explanation of the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManner of using the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's English captions to his hymn-translations\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThey form an important element in his interpretation of this Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIn tabular form, they give a useful conspectus of its subject-manner\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of Division II., books viii-xii\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of Division III., books xiii-xviii.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of the Supplement, book xix\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe names of the seers of the hymns\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's exploitation of the Major Anukramani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDoubtful points\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEntire books of division III. ascribed each to a single seer\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe prominence of Atharvan and Brahman as seers\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHymns of Atharvan and Hymns of Augiras: possible contrast\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eConsistency in the ascriptions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePalpably fabricated ascriptions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical index of seer-names and of passages ascribed to them\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eA brief index of names and things and words and places\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAn elaborate index uncalled for here\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical list of names and things\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical list of Sanskrit words\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eList of AV. Passages\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eAdditions and corrections\n\u003cul\u003e\n\u003cli\u003eOmissions and errors are not easy to rectify in the electrotype plates\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"William Dwight Whitney, C. R. Lanman","offers":[{"title":"Default Title","offer_id":42250565288074,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120810853.jpg?v=1662708779"},{"product_id":"the-art-and-science-of-vedic-counseling","title":"The Art and Science of Vedic Counseling","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis is a book of immense value for all counselling professionals, especially for those engaged in health and life-guidance fields like Yoga, Ayurveda and Astrology. – Chakrapani Ullal, Vedic Astrologer\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Art and Science of Vedic Counseling is the best counselling guide available for students, teachers and practitioners of Ayurveda, Yoga and related healing arts. The book is an ever-cherished collection of knowledge, wisdom and a practical, clinical reference. I highly recommend the book to all those who love Yoga and Ayurveda.–Vasant Ladb B.A.M.\u0026amp;S., M.A.Sc - Ayurvedic Physician\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eWhat if you could shine the light of awareness on not only your subconscious mind but also on the hidden elements and secret forces in the cosmos itself that influence your life? The Art and Science of Vedic Counseling by two remarkable educators, David Frawley and Suhas Kshirsagar, helps you under- stand how you as an individual microcosm of the entire universe can skillfully navigate through the world of material success, personal relationships, social interactions, health and wellbeing and higher consciousness. The book takes us into new territory that modern science and psychotherapy have yet to fully explore.– Deepak Chopra, MD\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe various systems of Vedic science present universal truths, as well as principles and practices for living in harmony with those truths; In this book, David Frawley and Suhas Kshirsagar integrate these teachings and practices in the context of counselling, making this extraordinary science both accessible and relevant to modern living. The breadth and depth of teachings presented make The Art and Science of Vedic Counseling an invaluable contribution to the field of personal growth and transformation - for the counsellor and patient alike. – Gary Kraftsow. Author: Yoga for Transformation Founder: American Viniyoga Institutes.\u003c\/span\u003e\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Default Title","offer_id":42250598121610,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/THEARTANDSCIENCEOFVEDICCOUNSELING.jpg?v=1662709615"},{"product_id":"comparative-ethics-in-hindu-and-buddhist-traditions","title":"Comparative Ethics in Hindu and Buddhist Traditions","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe exploratory volume in the new field of comparative ethics serves the diverse goals of groups variously interested in International law and morality, in comparative religious ethical ideals, or simply in cross-cultural literature and drama. The author draws moral ideals from primary Hindu sources--popular and formal, literary and spiritual. The same method is applied to Buddhist moral texts. Introducing method in comparative ethics with a synopsis of Hindu mystical tradition, the author discusses in detail ethics in the Rgveda, Upaniisads, Laws of Manu, Ramayana, Gita, other popular classics, poetry, drama, philosophers, and reformers. After summarizing pluralism in Hindu ethics, the author sketches ethical thought in Mahayana Buddhist texts. The book contains elaborate notes, two appendices, critical textual matter, a diagram of topical parallels, a bibliography, and an index.\u003c\/p\u003e","brand":"Roderick Hindrey","offers":[{"title":"Default Title","offer_id":42250626302090,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/comparativeethics.jpg?v=1662710160"},{"product_id":"the-hindu-mind-fundamentals-of-hindu-religion-and-philosophy-for-all-ages","title":"The Hindu Mind","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHinduism is the oldest surviving religion in the world. The religious and philosophical literature of Hinduism is vast, and diverse and covers thousands of years of accumulated spiritual experiences of Hindu Saints and Seers. This book presents the fundamentals of Hindu religions and philosophical thought in a logical and straightforward manner. The purpose is, to create a storybook for further study of Hinduism.\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 HINDU MIND provides an excellent introduction to the historical, philosophical, ritualistic, social, and ethical dimensions of Hinduism. The major contribution of the book is that it shows the interconnections among these diverse dimensions. The author brings to the people the key concepts such as Brahman, Karma, dharma, maya and samskara, which constitute the foundational beliefs of Hinduism.\" - Rajeshwari V. Pandharipande, University of Illinois\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"...lucidly explains Hinduism in a nutshell. The handy volume has answers to a number of questions on wide-ranging issues...Each chapter is complete in itself, including highly informative tables and figures and providing cross-references...\" - News India, U.S.A\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"...very interesting, useful and meaningful for the new generation of India growing up fast with the impact and influence of Western thoughts. ...The Hindu Mind relating to Hindu culture with simple language, modern writing and communication skills, clarity of thought for easy comprehension, is an asset for the readers of the modern age.\" - Journal of Sukrtindra Oriental Research Institute, April 2002\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"In this highly rewarding book, the author has glorified the wisdom of Hindu heritage to draw the attention of present and future generation of Hindu youths who are forgetting their vast cultural heritage... The cross-references, faithful drawings of the sacred deities, and well arranged and organised charts and tables, all make the book highly informative.\" - Global Religious Vision, Vol.3, Nos. 2-3, Oct 2002 to Jan. 2003.\u003c\/p\u003e","brand":"Bansi Pandit","offers":[{"title":"Default Title","offer_id":42250676338826,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HINDUMIND.jpg?v=1662711762"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/hinduism-and-its-sources-452506.jpg?v=1748946664","url":"https:\/\/www.motilalbanarsidass.com\/collections\/hinduism-and-its-sources.oembed?page=5","provider":"Motilal Banarsidass","version":"1.0","type":"link"}