{"title":"History and Culture","description":"\u003cp data-start=\"217\" data-end=\"492\"\u003eDiscover the rich heritage of India through our carefully curated \u003cem data-start=\"283\" data-end=\"302\"\u003eHistory \u0026amp; Culture\u003c\/em\u003e collection. This section brings together books that explore India’s ancient civilizations, classical traditions, cultural evolution, and major historical events with depth and authenticity.\u003c\/p\u003e\n\u003cp data-start=\"494\" data-end=\"699\"\u003eFrom archaeological studies and historical research to biographies, art, architecture, and philosophical insights, each title offers a meaningful understanding of India’s cultural and historical landscape.\u003c\/p\u003e\n\u003cp data-start=\"701\" data-end=\"901\"\u003eThis collection is ideal for readers, scholars, and enthusiasts who wish to explore India’s timeless legacy and gain deeper knowledge of the ideas, events, and traditions that shaped its civilization.\u003c\/p\u003e\n\u003cp data-start=\"903\" data-end=\"1011\"\u003eRediscover India’s past through works that are authoritative, insightful, and rooted in genuine scholarship.\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":"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":"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-sacred-mountain-the-complete-guide-to-tibets-mount-kailas","title":"The Sacred Mountain","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMount Kailas-the most sacred mountain in the world. Uncannily symmetrical, this remote and remarkable peak located in the forbidden land of Tibet might have been built by superhuman hands. It stands out of primordial hands. It stands out from a primordial landscape: horizontally stratified plinth thousands of feet high, crowned with a perfect cone of pure snow.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo Hindus, it is the Throne of the great god Shiva. Buddhists associate it with Chakrasamvara, a powerful Tantric deity, and with the sage Milarepa, who fought a magic duel there with a shaman priest in ancient times. To the Bonpo, the followers of the indigenous religion of Tibet, it is the giant crystal on which their founder, Thonpa Shenrab, descended to earth from the skies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor more than a millennium, Buddhist, Hindu and Bonpo pilgrims have been visiting this Throne of the Gods and performing pious circumambulation around it. John Snelling recounts their difficult and dangerous pilgrimages and analyzes the spiritual significance of Kailas and of sacred mountains in general. He also retells the tales of the handful of Western travellers who reached Kailas between 1715 and 1949-an exclusive club of intrepid explorers, mountaineers, big game hunters and officials. Then in 1984, the Chinese authorities allowed Westerners freer access; so the tales of a new wave of contemporary travellers have in this completely revised and enlarged edition been added to those of their great precursors.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe new edition of this acclaimed travel book is particularly indispensable for all those wishing to visit Mount Kailas, for it contains a comprehensive Guide for Travellers as well as up-to-date maps. For the armchair traveller, there is much to absorb and thrill too-not least the lavish array of photographs, many in colours.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJohn Snelling was born in Wales in 1943 and brought up there as well as in London and Canterbury. After graduating in both English and Philosophy, he lectured at Maidstone College of Art for several years before leaving to travel to the East, where began a serious interest in Oriental religion and philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom 1980 to 1984 he was General Secretary of the Buddhist Society and worked with the late Christmas Humphreys Q. C., who founded the Society in 1924. for 8 years from 1980, he edited The Middle Way, the journal of the Buddhist Society. It was founded in 1926 and its distinguished previous editors include the late Alan Watts, whose early writings John Snelling has edited. In addition, he has worked extensively for BBC radio and television as both scriptwriter and presenter. For recreation, he enjoys watercolour painting in the traditional English manner.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAuthor’s Preface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eA lot of water has passed under the bridge - if that's the right way to put it - since I originally wrote The Sacred Mountain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the first place - and as so often happens with books - much new information arrived after the book had gone to press. Particularly I met the widows of three Kailas travellers - (it's always the women who seem to survive, and often to an old age; the men die younger) - Lady Wakefield, the late Mrs Frederick Williamson and Mrs R. K. M. Saker. All kindly made available to me both written material, some of it hitherto unpublished, and pictures. I must register my sincere appreciation for their help. In the case of Mrs Williamson, the connection resulted in a fruitful collaboration on a book that recorded Frederick Williamson's life and career and her own part in it. I was also kindly lent Hyder Hearsey's autographed journal of his journey to Western Tibet with the great William Moorcroft by Hearsey's descendant, the late John Hearsey.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the second place, dramatic developments in China in the early 1980s resulted in the opening up of Tibet to tourism and a whole new wave of visits to Kailas. In this new edition we, therefore, give an account of a new generation of Kailas travellers, and I must sincerely thank many of them for either recording their reminis- censes or sending me in some cases very long and informative letters; also for lending photographs and pictures. I am particularly indebted to Bradley Rowe, the first European at Kailas since Lama Govinda; also Brian Beresford and Sean Jones, Naomi Duguid, William Forbes, Charlie Foster-Hall, Dr Andre Herold, Peter Overmire, Hugh Swift, Gilbert Levey, Richard Crane and Michael Henss.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStructurally, even though it was written at a time when Kailas- Manasarovar was closed to outsiders and was something of an enigma, the original text basically stands, though with revisions, corrections and the addition of supplementary material made 'available since publication. I have not, however, felt moved to change any of my original views on the spiritual significance of Kailas-Manasarovar or of the nature of sacred mountains and the practice of pilgrimage to them. However, I have tried to work out a standardized and more felicitous system of spelling for the Tibetan place names in the Kailas-Manasarovar region, and for this as well as for much other invaluable advice I am indebted to Stephen Batchelor, author of the excellent Tibet Guide (London: Wisdom Publications, 1987), a person fully conversant with the arcane mysteries of both written and spoken Tibetan. I have also tried to give a more definitive survey of all the sacred sites around Kailas. Other friends who gave much generous help, advice and support, and to whom much thanks are due, including Eva Hookway, who translated German-language materials for me; Caille Golding, who read through the additional material and commented on it; and Martine Batchelor. I am also indebted to Hugh Richardson, the last British official stationed in Lhasa, who sent me several pages of close observations on the original text, of which I have taken full note in my revisions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to what has been added-i.e., material relating to the new wave of post-1981 travellers and pilgrims - this has been inserted near the end of the main text in the form of an extra chapter. I have also suffixed new material relating to travel in the Kailas-Manasarovar region today and a few appendices that expand on matters raised in the main text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePicasso used to say that, once a still life is arranged, the picture is painted. Something similar happens with books. Sometimes - all too rarely, unfortunately - a good subject arises that simply begs to be written about. It is almost as though it is hovering in the aether, waiting to be drawn down into concrete literary form. Such was the case with Kailas-Manasarovar. The Sacred Mountain was also my first book and, as with first love, was in a way sweeter and more satisfying than the others that have come since. I will always harbour a special affection for it. It has won me many good friends and caused many good things to happen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIronically, however, I have not been able to visit Kailas- Manasarovar. Chronic ill health has prevented me from travelling for almost 15 years. But despite that, I regard myself as a devotee of the sacred mountain and all that it stands for. Furthermore, in the last analysis, I don't believe one always has to visit a place, even a sacred place, to know what it's about. The creative imagination is endowed with quite wonderful powers; and there's also a sense in which we tune in to a deeper communal consciousness in which all the accumulated experience of the universe is available to us: something like Jung's collective unconscious. Guided by such hidden allies, one can, I believe, get closer to the reality of something like Kailas than, say, someone who goes there in entirely the wrong spirit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn support of these views, I always cite the case of Arthur Waley the doyen of all Western translators from the Chinese, who himself never went to China and never really wanted to go, believing that to do so might blunt rather than sharpen his understanding of its ancient culture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlso, I have one very powerful testimonial. I met Sean Jones shortly after he came back from Kailas at a slide show he gave at Manjushri London, a Tibetan Buddhist Centre run by Geshe Namgyal Wangchen.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"I read your book,\" Sean told me in his blunt way. \"It was very accurate.\"\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst other sites of natural splendour, Mount Kailas and its environs have a special symbolic value for Tibetans. The region has been an undisputed part of Tibet since the emergence of the Tibetan nation, while the sacred peak has equally long been a focus of spiritual inspiration. For the early Tibetans who were Bonpos, the area represented the place where Shenrab Miwoche, the founder of their tradition, was born and gave teachings. Later it became an object of Buddhist veneration. Legends associate it with the Buddha and his immediate followers, with Guru Rinpoche, one of the pioneers of Buddhism in Tibet, and with Tibet's renowned saint, the yogi Milarepa. From the tantric viewpoint, too, many regard it as the abode of Chakrasamvara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor centuries Tibetans have made arduous pilgrimages, sometimes the entire breadth of the country, to glimpse the holy peak and perform religious practices at its foot. The fact that Hindus and Jains from India, who hold Mount Kailas in equal respect, albeit for different reasons, were free to pursue their own pilgrimages, is indicative of the brotherly relations that always persisted between India and Tibet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith the tragedy that overtook Tibet in recent years such practices became severely restricted and the surrounding temples and monuments were badly damaged, as in the rest of the country. However, lately, as conditions have been slightly relaxed and Tibetans permitted at least the outward trappings of religious practice, they have begun to journey to Kalias once more. Despite the hardships involved, the monasteries and stupas are being rebuilt and people are again engaging in religious practices there.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese encouraging signs reveal the enduring fascination with the mountain, the indomitable spirit of the Tibetan people, and the continuing strength; of their religious outlook.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eReaders of John Snelling's book, The Sacred Mountain will find accounts o foreign travellers and pilgrims to Mount Kailas. From these, they may gain some sense of the awe-inspiring physical presence of the peak itself and the spiritual ideals that lead pilgrims to it.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eForeword to the Second Edition by H. H. the Dalai Lama of Tibet\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword to the First Edition by Christmas Humphreys\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAuthor's Preface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of maps\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER ONE\u003c\/td\u003e\n\u003ctd\u003eHimalaya\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER TWO\u003c\/td\u003e\n\u003ctd\u003eMount Kailas and its Sacred Lakes\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER THREE\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: To 1850\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER FOUR\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1850-1900\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER FIVE\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1904-1911\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER SIX\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1926-1932\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER SEVEN\u003c\/td\u003e\n\u003ctd\u003eTravellers in the Sacred Region: 1936-1945\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER EIGHT\u003c\/td\u003e\n\u003ctd\u003ePilgrims to the Sacred Mountain - 1\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER NINE\u003c\/td\u003e\n\u003ctd\u003ePilgrims to the Sacred Mountain - 2\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER TEN\u003c\/td\u003e\n\u003ctd\u003eKailas Reopens\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER ELEVEN\u003c\/td\u003e\n\u003ctd\u003eThe Heart of the Matter\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCHAPTER TWELVE\u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAPPENDICES:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Kailas-Manasarovar Travellers' Guide\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Hyder Hearsey's Journal of his 1812\u003cbr\u003eExpedition to Manasarovar with\u003cbr\u003eWm. Moorcroft\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Ryder, Rawling \u0026amp; Bailey; Additional Biographical Details\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. The Darchin Monastery Dispute, by\u003cbr\u003eF. Williamson (1934)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Stop Press Items\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAddenda\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"John Snelling, Dalai Lama","offers":[{"title":"Default Title","offer_id":41551896117386,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/11171_2048x2048_f378ee0e-1eb0-461a-9af6-e8644ab85df2.jpg?v=1658834883"},{"product_id":"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":"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":"ethics-and-the-history-of-indian-philosophy-shyam-ranganathan","title":"Ethics and The History of Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEthics and the History of Indian Philosophy, by Shyam Ranganathan, presents a compelling, systematic explication of the moral philosophical content of the history of Indian philosophy in contrast to the received wisdom in Indology and comparative philosophy that Indian philosophers were scarcely interested in ethics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eUnlike most works on the topic, this book makes a case for the positive place of ethics in the history of Indian philosophy by drawing upon recent work in metaethics and meta morality, and by providing a thorough analysis of the meaning of moral concepts and PHILOSOPHY itself- in addition to explicating the texts of Indian authors. In Ranganathan's account, Indian philosophy shines with distinct options in ethics that find their likeness in the writings of the Ancient in the West, such as Plato and the Neo-Platonists, and not in the anthropocentric or positivistic options that have dominated the recent Western tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eShyam Ranganathan\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003especializes in ethics, the philosophy of language and Indian Philosophy. He holds a BA (Guelph) and an MA (University of Toronto) in Philosophy, an MA in South Asian Studies (University of Toronto) and is completing a PhD dissertation in philosophy (York University). His dissertation, Translating Evaluative Discourse; the Semantics of Thick and Thin Concepts, is drawn from research in metaethics, translation studies and the philosophy of language and deals with the general problem of translating philosophy and ethics across languages and cultures. He is the acting area editor for Indian philosophy for the Internet Encyclopedia of Philosophy and teaches various philosophy courses, including Asian Philosophy. At the time of this publication, his other writing projects included papers on metaethics, semantics and translation, as well as a manuscript titled The Moral Philosophy of\u003cspan\u003e Patanjali's \u003c\/span\u003eYoga Sutra: Translation and Commentary.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eShyam Ranganatha's book, Ethics and the History of Indian Philosophy, persuasively presents a detailed and comprehensive account of ethical theories in Indian philosophy. It is a significant addition to works on this topic and must be welcomed with enthusiasm and seriousness. Very few works are available on Indian ethics, and this book sumptuously contributes to the progressively dwindling list of recent studies in the area.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first distinguishing feature of this work lies in the way it situates its task against the received wisdom in Indology and comparative philosophy that has systematically expressed misgivings regarding the very existence of the concept of Ethics in Indian philosophy. Stalwarts such as B. K. Motilal have maintained that Indians, except for cursory forays into the subject, have \"seldom discussed\" moral philosophy. In refuting this claim, Ranganathan refuses to take modern, positivistic Western ethics as canonical and escapes the limitations of trying to locate ethics in Indian philosophy in terms of this loaded comparison. On his account, Indian ethics is not reduced to what could, at best, be seen as a derivative discourse. Instead, he rejects the approach of treating modern, positivistic Western ethics as a formidable universal benchmark, and situated the recent Western incursions into the discussion as merely one instance of ethics. Rightly so.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe strength of this volume lies in Ranganathan's efforts at the very outset in identifying the meaning of moral concepts and of \"ethics\". By asking or a substantively neutral ground of what ethics is, he redresses the limitations posed by extant literature on comparative philosophy and ethics, which often reduces ethics everywhere else to a poor cousin of the Western canon. In identifying the definition of moral philosophy, he rejects the orthodoxy and the prevalent conservatism in Indology that invariably disqualifies anything ethical from the purview of Indian philosophy. Instead, he makes a case for a reformist view, one that allows us to reconsider contemporary practices of interpreting the meaning of \"dharma\" by depicting it both as a moral phenomenon but also as designating an arena of moral discourse that the use of the concept might envelop. Moreover, a discourse that the use of the concept might envelop. Moreover, accepting the reformist view makes it possible that a term like \"dharma\" stands for one concept with a clear moral meaning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order to establish that \"dharma\" is a moral term in the language of Indian philosophy, Ranganathan beings by delineating what a moral term means rather than embarking on a specific discussion on dharma. The necessary external reference specific discussion on dharma. The necessary external reference for arriving at this definition is found in the Anger Inclination Thesis, which he claims is inclusive and captures the essential nature of moral statements. After making a case or the Anger Inclination thesis in order to arrive at an accurate definition of a moral statement, according to which morality is always related to an inclination to get angry over the violation of the evaluative import of a statement, he goes on to prove that \"dharma\" of classical Indian thought qualifies as a moral term. Specifically, he demonstrates that \"dharma\" possesses a singular meaning and is the equivalent of \"ethics\" or \"morality\" in the context of Indian philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving discussed the views on the dharma of philosophers from the major schools of Indian philosophy, and having convincingly demonstrated that they have a clear and unambiguous idea of the ethical, he concludes that the majority of Indian philosophical schools have, indeed, affirmed the reality of morals as a sphere if values. He also points out that there are many accounts of the subject matter of ethics in the West that have failed to track the historical domain of ethics. This conclusion is premised on the deft philosophical move asking for an independent definition of ethics, or even philosophy, and a plea for not getting ensnared by recent fashions, however important they might seem at the present moment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second distinguishing feature of Ranganathan's work becomes clear when we Recall the already existing, though not always evident, comparative axis in the realm of intellectual activity in India, particularly the philosophical one. In the prevailing comparative mode, popularized by philosophers like Matilal, J. N. Mohanty and others, classical India is invariably compared with contemporary Western philosophy creating an imbalance of time, temporality and category. Ranganathan corrects this imbalance through his brilliant and magisterial use of Western and Indian sources across the relevant continuum of time and geography. The writer's sensitivity to methodology and his provocative thesis goes a long way in making this book indispensable to any study of Indian ethics. It also opens new vistas in the arena of ongoing philosophical debates and its salience will not remain limited to the study of Indian ethics alone.\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=\"90%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ei\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart I: Introduction\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 1: Introduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.1 Problem of Ethics in Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.2 The Problem of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.3 Approach to the Problem\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart II: Dharma\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 2: \"Dharma\" as a Moral Term\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1 Extention and Intention\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2 Key Philosophical Terms\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3 Definitions of Moral Statements\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.1. Social Content and Conduct\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.2. Categoricality and Universalizability\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.3. Importance and Overridingness\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.4. Blame Inclination\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.5. Conformity\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.6. Punishment\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.7. Anger Inclination\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.8. Composite Accounts of Moral Statements\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4 Definition of Moral Terms\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.1. Subsidiary Features of Moral Terms\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.2. Double Role of Some Moral Terms\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.3. Meaning of Moral Terms\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.4. Studying Moral Terms\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.5. Terms that Designate the Field of Moral Concern\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.6. Some Criticism Considered\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5. Anger Inclination and Debate\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6. The Meaning of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.1. Modern Notion of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.2. Traditional Meaning of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.3. \"Dharma\" and the Fact-Value Distinction\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.4. When Moral Failings are not Frowned Upon\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.7. An Argument for the Reform View\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 3: The Classical Meaning of \"Dharma\"\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1. Arguments Against the Reform View\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.1. Argument for the Principle of Charity\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.2. Evolutionary Perspective on Language\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.3. Argument from Empiricism\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.4. Argument from Analogy\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.5. Problem with Translating Formal Moral Terms Consistently\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.6. The Character of Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.7. Grammatical Argument for Equivocality\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.8. Appeal to Authority\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.9. Qualified Criticism\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.10 Charge of Equivocation\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.11 Argument from Family Resemblance Theory\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.12. Falsifying Evidence: Morally Reprehensible Dharmas\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2. Defence of the Reform View\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.1. Debate Maximization\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2. Constancy in Language\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.3. Inference to the Best Explanation\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.4. Response to Argument from Analogy\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.5. Translation and Paraphrase\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.6. Indian Philosophy is not a Dispassionate Endeavour\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.7. Response to Grammatical Argument for Equivocality\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.8. Response to the Appeal to Authority\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.9. Response to a Qualified Criticism\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.10. Response to the Charge of Equivocation\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.11. Response to the Family Resemblance Argument\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.12. EVIL ETHIC\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3. Metatheoretical Considerations\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4. Critics' Reprisal\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5. Four Theories of \"Dharma\" in Review\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart III: Implications of the Moral Meaning of \"Dharma\"\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 4: Indian Axiology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1. The Purusartha Explanation of Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2. The Summum Bonum and Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart IV: Moral Philosophy\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 5: Ethics in Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.1. What is Ethics?\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.2. On the Pursuits that Answer to \"Ethics\"\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3. \"Moral Philosophy\"?\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.1 What Does \"Philosophy\" Mean?\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.2. Substantive Accounts of Philosophy\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.3. Extensions of Moral Philosophy\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.4. Indian Moral Philosophy?\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart V: Explication of Indian Ethics\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 6: Introduction to Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 7: A Buddhist Debate in Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.1. Buddhism and the History of Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.2. Dependent Origination and Dharma\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.3. Noble Truths and the Path\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.4. Early Buddhist Justificative Ethics\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.5. Mahayana Ethics\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.6. Buddhism and Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 8: Jainism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.1. Sectarian Differences\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.2. Historical Background of Jainism\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.3. The Kriyavada-Akriyavada Debate\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.4. Motion and Moksa\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.5. Important Moral Terms in Jain Literature\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.6. Jain Criticism of Early Buddhist Ethics\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.7. Jainism and Negative Utilitarianism?\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.8. Implications of Jain Ethics\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 9: Sankhya and Yoga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.1. Background of Sankhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.2. Common Framework\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.3. Moral Significance of the Gunas\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.4. Akriyavada and Kriyavada\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.5. Dharmamegha Samadhi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.6. Yoga's Technical Use of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.7. Contrast\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 10: Nyaya and Vaisesika\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.1. Nyaya\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.2. Vaisesika\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 11: Purvamimamsa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.1. Vedic Foundationalism\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.2. Dharma and Artha\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.3. Who is Eligible to Practise Dharma?\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.4. Motive and Consequences\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.5. Eternality, Meaning and the\u003cspan\u003e Vedas\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.6. Noncognitivism\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.7. The Greatest Good\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.8. Is Purvamimamsa a Unique Ethic?\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 12: Vedanta\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.1. Versions\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.2. Basic Vedanta Doctrine\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.3. Agency and the Problem of Evil\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.4. Animal Sacrifices\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.5. Advaita\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.6. Visistadvaita\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.7. Dvaita\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 13: Carvaka\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.1. Our Knowledge of the Carvaka\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.2. Possible Carvaka Axiology\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.3. Is the Arthasastra Materialist Ethics?\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.4. Was there ever a Carvaka Ethic?\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 14: Summary of Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.1. Justificative Ethics\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.2. Moral First Principales\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.3. Dharma and the Other Purusarthas\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.4. Reality of Morality\u003c\/td\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.5. Analysis of Moral Concepts\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart VI: Conclusion\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 15: On the Importance of Ethics to Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.1. Dharma Philosophy\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.2. Importance of Indian Moral Philosophy\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.3. Moksa Philosophy\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.4. Moksa and Dharma\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.5. Moral Philosophy; East and West\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBibliography\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eIndex\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"Shyam Ranganathan","offers":[{"title":"Default Title","offer_id":41556746305674,"sku":"","price":825.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ETHICSANDTHEHISTORYOFINDIANPHILOSOPHY.jpg?v=1660387245"},{"product_id":"a-history-of-pre-buddhistic-indian-philosophy","title":"A History of Pre-Buddhistic Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe present work is designed to survey the evolution of philosophical thought in the Vedic and post-Vedic periods preceding the rise of Jainism and Buddhism. The author has traced the development of early Indian philosophy on divergent lines on the basis of the Rgveda, Atharvaveda, Aranyakas, the older Upanisads and the allied literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is divided into four parts: each part is divided into several chapters. Part I deals with Vedic philosophy; Part II with post-Vedic philosophy; Part III with the philosophy of the transitional period before Mahavira and Buddha and Part IV with the philosophy of Mahavira.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author has exploited the original Indian sources and in defiance of several scholiasts has proved that the process of early Indian thought evolution is neither unscientific nor unsystematic.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work throws abundant light upon a very obscure and highly important period of Indian thought. It is also a very useful study for ascertaining the immediate background of Buddhistic philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is substantially my thesis \" Indian Philosophy-its Origin and Growth from the Vedas to the Buddha,\" submitted in 1917 to the University of London and approved in the same year for the D. Lit. degree. I can no longer regard it as the same Doctorate thesis, since it has been revised, altered and enlarged, though slightly, in the light of subsequent research. Consequently, the title of the original thesis has been done away with and replaced by the present title \" A History of Pre-Buddhistic Indian Philosophy.\" The Supplementary Discussions in Chapter XII, the Post-Script in Chapter XXI and the whole of the concluding chapter are later additions. Nonetheless, the original thesis remains almost intact in this work in that the changes made therein are immaterial, the general arrangement of its chapters and sections as well as its main conclusions having suffered no violent alteration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would no doubt have been of some advantage to me, a novice that I am, to get the thesis printed and published in its approved form with the stamp of the University of London upon it. I could not really have made up my mind to publish the thesis in its present form, with certain additions and alterations specified above, but for the precious suggestions from Professor T. W. Rhys Davids and the kind encouragement of the Hon’ble Justice Sir Asutosh Mookerjee, the President of the Council of Post-Graduate Teaching in Arts and the present Vice-Chancellor of the Calcutta; University. I have nevertheless the satisfaction of seeing the work now published with the stamp of my former Alma Mater, the University of Calcutta, and it has been to me not a little matter of pride that I found myself on my return from England in the midst of a band of arduous and talented researcher's in the vast field of ancient Indian literature, history and culture, brought together from different parts of the world to advance the cause of learning under the guidance of so eminent a leader, scholar and educationist as Sir Asutosh. Nothing indeed could give me greater satisfaction than the relief I had felt on being back in the midst of my community which has not regarded me as an outcast, as well as my University whirls have not failed to afford me facilities for work; for, however rebellious in spirit one may be in matters of one's social and religious views, and however insignificant may be one's attainments abroad, nothing can be more painful and disappointing, I think, to a man than to find himself a stranger at home. What this strangeness of situation means to an Indian returning home from a foreign sojourn and to an Indian student of ancient Indian literature, history and culture returning to the institutions of his country can better be imagined than told. Just fancy what chagrin a sensible man is apt to feel when after a long absence he returns home only to find that his parents, brothers, sisters and others whom he regards as very dear and near to him, are all reluctant, because of the fear of society, to receive him back freely in their midst, or how depressing is the atmosphere to a student who finds, in spite of his earnestness, that in the educational institutions of his country, the subjects generally neglected and undervalued are precisely those which are productive and really matter most. Happily, the times are being changed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile I leave the book to be judged for what it is worth, I must say that it is not a dissertation on the history of Buddhism or of Buddhist philosophy, the subject is reserved for a separate work. The investigation in it has been closed at a point where the philosophical thoughts and scientific speculations of ancient India reached a stage of development, advanced enough to provide for a necessary antecedent condition of the rise of a powerful movement of thought, wholly Indian in origin and character, seeking to evolve a system of religious philosophy with the theory of causal genesis as its mainstay or fundamental and central idea. But the genetic connection of this work with Buddhism is twofold: (1) that it embodies the results of an investigation which was at first undertaken, at the instance of the late Rev. Gunalankara Mahathera of Chittagong, to ascertain the immediate historical background of Buddhist thought; and (2) that the original data for the conception of a chronology of early Indian philosophy were derived from the Buddhist canon. It was mainly by the light of the evidence of the Tripitaka that I came to perceive three great synthetic divisions in the development of earlier thought. It was again a close comparative study of the first volume of the Digha Nikaya, published by the Pali Text Society, and the six Upanisads, edited and translated by Pandit Sitanath Tattva-bhusan, that first suggested to me the prospect of a very fruitful study of Buddhism, keeping it in constant relation to the earlier and contemporary Indian thoughts in the midst of which it arose and without reference to which its true historical significance and value could not be properly comprehended, even if there were a hundred Buddhist commentators and exegetists like Buddhaghosa to write powerful expositions thereon. Further, I chanced upon a number of parallel passages in the Buddhist Pitakas, the Jaina Angas and the Mahabharata, having to bear upon many daring philosophical ideas now found embodied in the older Upnisads, the Aranyakas and a few selected later hymns of the Big and Atharvavedasamhita.\u003c\/p\u003e","brand":"Benimadhab Barua","offers":[{"title":"Default Title","offer_id":41562166001802,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFPREBUDDHISTICINDIANPHILOSOPHY.jpg?v=1660382786"},{"product_id":"atisa-and-tibet-life-and-works-of-dipamkara-srijnana-alias-atisa-in-relation-to-the-history-and-religion-of-tibet-with-tibetan-sources","title":"Atisa and Tibet","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book opens with a full account of the baffling personality of the great Bengali Pandit Atisa or Dipamkara Srijnana, the greatest of the teacher reformers of Tibetan Buddhism. The author proceeds to portray the Tibetan background of early Buddhism and gives an account of the early history of Tibet and Indo-Tibetan connections, together with a study of Buddhism in Tibet from the seventh century onwards right down to the time of Atisa in the eleventh century A.D.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is provided with an extremely valuable and illuminating set of Appendices sufficiently important to be worth describing in some detail. Appendix A contains Tibetan source materials relating to the life and teaching of Atisa in English translation. Appendix B lists the works (219 in all) in Kanjur and Tanjur of which Dipamkara is either author, translator, reviser or otherwise. Appendix C gives the literal and annotated translation of the following works of dipamkara preserved in Tibetan translation in the Tanjur: Garyagiti, Caryagiti-Vrtti, Vimala-ratna-lekha, Bodhi-patha-pradipa. Appendix D gives The Tibetan sexagenary cycle with tables of conversion of the Christian Calendar to the Tibetan Calendar and vice versa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMRS. ALKA CHATTOPADHYAYA (b. 1926) took her M.A. from Calcutta University and started teaching in the colleges of Calcutta. In 1968, she was awarded a PhD by Calcutta University. In 1973, she became the Principal of the Vidyasagar College for Women, Calcutta.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eAuthor's Preface\u003cbr\u003eTransliteration, Notes and References\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003ePart I\u003c\/b\u003e\u003cbr\u003eIntroductory and Early Career\u003c\/center\u003e\n\u003col\u003e\n\u003cli\u003eDipamkara in the Religious History of India and Tibet\u003c\/li\u003e\n\u003cli\u003eMisunderstanding Dipamkara and His Message\u003c\/li\u003e\n\u003cli\u003eThe Sources\u003c\/li\u003e\n\u003cli\u003eThe Name\u003c\/li\u003e\n\u003cli\u003eHow many Dipamkaras?\u003c\/li\u003e\n\u003cli\u003eBirth and Lineage\u003c\/li\u003e\n\u003cli\u003eEarly Career\u003c\/li\u003e\n\u003cli\u003eTantrika Initiation\u003c\/li\u003e\n\u003cli\u003eBuddhist Ordination\u003c\/li\u003e\n\u003cli\u003eSuvarnadvipa and Dharmakirti\u003c\/li\u003e\n\u003cli\u003eBack to India: Peace Mission\u003c\/li\u003e\n\u003cli\u003eIndian Monasteries\u003c\/li\u003e\n\u003cli\u003eVikramasila vihara\u003c\/li\u003e\n\u003cli\u003eOdantapuri and Somapuri\u003c\/li\u003e\n\u003cli\u003eDipamkara at Vikramasila\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003ePart II\u003c\/b\u003e\u003cbr\u003eTibetan Background\u003c\/center\u003e\n\u003col start=\"16\"\u003e\n\u003cli\u003eHow the Tibetans Tell their own History\u003c\/li\u003e\n\u003cli\u003eTibetans and their First King\u003c\/li\u003e\n\u003cli\u003eEarly Legendary Kings\u003c\/li\u003e\n\u003cli\u003eBon Religion\u003c\/li\u003e\n\u003cli\u003eMysterious Helper\u003c\/li\u003e\n\u003cli\u003eSron-btsan-sgam-po\u003c\/li\u003e\n\u003cli\u003eThon-mi Sambhota\u003c\/li\u003e\n\u003cli\u003eKhri-sron-Ide-btsan\u003c\/li\u003e\n\u003cli\u003eThe Ministerial Intrigues\u003c\/li\u003e\n\u003cli\u003eSantaraksita, Padmasambhava and Kamalasila\u003c\/li\u003e\n\u003cli\u003eRal-pa-can\u003c\/li\u003e\n\u003cli\u003egLari Dar-ma\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003cspan\u003eAtisa in Tibet\u003c\/span\u003e\u003c\/p\u003e\n\u003col start=\"28\"\u003e\n\u003cli\u003eThe Subsequent Propagation of the Doctrine\u003c\/li\u003e\n\u003cli\u003eThe pious king Ye-ses-od\u003c\/li\u003e\n\u003cli\u003eTibet on the eve of inviting Atisa\u003c\/li\u003e\n\u003cli\u003eJayasila and Viryasimha\u003c\/li\u003e\n\u003cli\u003eJourney to Tibet\u003c\/li\u003e\n\u003cli\u003e\"Thirteen Years\" in Tibet\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003e\u003cb\u003eAPPENDICES\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix A\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eBibliographical Materials: Tibetan Sources rendered into English\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003e'Brom-ston-pa's stotra to Dipamkara\u003c\/li\u003e\n\u003cli\u003eExtracts from dPag-bsam-ljon-bzan of Sum-pa\u003c\/li\u003e\n\u003cli\u003eExtracts from Taranatha\u003c\/li\u003e\n\u003cli\u003eThe General History and Philosophy of the bKa'-gdams-pa sect by Chos-kyi-ni-ma\u003c\/li\u003e\n\u003cli\u003eA New Biography of Atisa compiled in Tibetan from Tibetan Sources by Nagwang Nima and edited by Lama Chimpa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix B\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eThe Works of Dipamkara\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is both author and translator\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is the author only\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur of which Dipamkara is the translator only\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-'gyur connected in other ways with Dipamkara\u003c\/li\u003e\n\u003cli\u003eWorks in the bsTan-gyur, though with some variation in the name of the author or translator, are to be attributed to the same Dipamkara\u003c\/li\u003e\n\u003cli\u003eWorks in the bKa'-'gyur of which Dipamkara is the translator or reviser.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix C\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eSelected writings of Dipamkara\u003c\/span\u003e\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eIntroductory Note\u003c\/li\u003e\n\u003cli\u003eCarya-giti\u003c\/li\u003e\n\u003cli\u003eCarya-giti-vrtti\u003c\/li\u003e\n\u003cli\u003eDipamkara-Srijnana-dharma-gitika\u003c\/li\u003e\n\u003cli\u003eVimala-ratna-lekha\u003c\/li\u003e\n\u003cli\u003eBodhi-patha-pradipa\u003c\/li\u003e\n\u003cli\u003eSayings of Atisa: A\u003c\/li\u003e\n\u003cli\u003eSayings of Atisa: B\u003c\/li\u003e\n\u003cli\u003eSanskrit restoration of the Bodhi-patha-pradipa by Mrinalkanti Gangopadhyaya\u003c\/li\u003e\n\u003cli\u003ePhotostat reproduction of the manuscript containing the Sayings of Atisa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan\u003eAppendix D\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eOn the Tibetan Sexagenary Cycle. In Collaboration with R.N. Bhattacharya.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003eBibliography and Abbreviations\u003cbr\u003eIndex\u003c\/p\u003e","brand":"Alka Chattopadhyaya, Lama Chimpa","offers":[{"title":"Default Title","offer_id":41577003024522,"sku":"","price":895.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ATISAANDTIBET.jpg?v=1660384925"},{"product_id":"bodily-self-sacrifice-in-indian-buddhist-literature","title":"Bodily Self-Sacrifice in Indian Buddhist Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the first comprehensive study of a central narrative theme in premodern South Asian Buddhist literature: the Buddha's bodily self-sacrifice during his previous lives as a bodhisattva. Conducting close readings of stories from Sanskrit, Pali, Chinese, and Tibetan literature written between the third century B.c.e. and the late medieval period, Reiko Ohnuma argues that this theme has had a major impact on the development of Buddhist philosophy and culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhether he takes the form of king, prince, ascetic, elephant, hare, serpent, or god, the bodhisattva repeatedly gives his body or parts of his flesh to others. He leaps into fires, drowns himself in the ocean, rips out his tusks, gouges out his eyes, and lets mosquitoes drink from his blood, always out of selflessness and compassion and to achieve this highest state of Buddhahood.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOhnuma places these stories into a discrete subgenre of South Asian Buddhist literature and approaches them like case studies, analyzing their plots, characterizations, and rhetoric. She then relates the theme of the Buddha's bodily self-sacrifice to major conceptual discourses in the history of Buddhism and South Asian religions, such as the categories of the gift, the body (both ordinary and extraordinary), kingship, and sacrifice, ritual offering, and death. The work reveals a very sophisticated and influential perception of the body in South Asian Buddhist literature and highlights the way in which these stories have provided an important cultural resource for Buddhists. Combined with her rich and careful translations of classic texts, Ohnuma introduces a whole new understanding of a vital concept in Buddhist studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eREIKO OHNUMA is an associate professor of religion at Dartmouth College. Her research focuses on premodern South Asian Buddhist literature, especially narrative literature. She lives in New Hampshire with her husband and two children.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eFrom Back of the Book\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"...contains some insightful readings and erudite syntheses; readers with an interest in \"the gift\" and discourse about the body, in particular, will find the book thought-provoking. The book is perhaps best approached as a heuristic tool, the reader finds its central dialectic useful for understanding not only gift-of-the-body narratives but also \"the Buddhist tradition\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e-Natalie Gummer, Beloit College, Journal of the American Academy of Religion, Vol. No. 76. No.1 March-2008\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"...a 'must read' volume not only for Buddhologists but for religionists as well. Buddhist views of 'the gift' and 'the body' have never been discussed with such clarity and balance. Ohnuma is tuned into the tensions, the dilemmas, and the richness of the tradition and literary genres that she explores, and she shows how the paradoxical attitudes expressed in these tales reinforce their significance not only for our understanding of Buddhist attitudes toward the body and the gift and their connections to gender issues, ethics, and soteriology but also toward the tradition as a whole.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e-John Strong, Charles A. Dana. Professor of religion, Bates College, and author of Relics of the Buddha.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eConventions Used In This Book\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Throughout this book, I refer repeatedly to many different gift-of-the-body jatakas (which collectively make up the corpus from which I draw my conclusions). Since it is cumbersome to cite all of the available editions, translations, and discussions of each jataka every time it is mentioned, and since it is confusing (for the reader) to cite such information only the first time each jataka is mentioned, I have collected all of this information together in the Appendix (where I hope it will be easier to locate) and left it out of the endnotes completely. The endnotes are thus reserved for direct citations and relevant discussions only. However, when citing a text or story that is not a part of my corpus (and therefore not covered in the Appendix), I try to give somewhat fuller information in the endnotes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. Passages translated by me from the original sources are cited according to the edition used (ed.); passages borrowed from other people’s translations are cited according to the translation used (Trans.). For passages translated by me, I have provided the original text in the endnotes in the case of shorter passages, but not in the case of longer passages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. Many of the stories I discuss exist in both Pali and Sanskrit versions. In order to avoid the confusion caused by variant names, I consistently use the Sanskrit form throughout (e.g., King Sibi rather than King Sivi), regardless of whether I am talking about a pali or a Sanskrit source. The same goes for technical terms I (e.g., anatman rather than anatta). The only exceptions are a few instances in which it made more sense to me (for various reasons) to use the Pali form rather than the Sanskrit (e.g., vessantara jataka rather than Visvamtara jataka). In such cases, I clearly indicate that the language is Pali.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 399 C.E. a Chinese Buddhist monk by the name of Faxian set out from his home in Chang'an to undertake a fourteen-year pilgrimage to the Buddhist holy land of India. After following a path westward across the length of China, he eventually worked his way south via the Karakorum trail and entered the northwestern portion of the Indian subcontinent, in the regions of Uddiyana and Gandhara (in what is currently northern Pakistan).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the time of Faxian's visit, Buddhism in this region (under the later katanas and Sakas) was flourishing, and in addition to the many large monasteries and thriving monastic communities Faxian encountered, there were a number of impressive Buddhist holy sites associated with the biography of the Buddha. But since the original homeland of the historical Buddha lay far away in the central Gangetic plain, this region of northwest India could not lay claim to the more standard and well-known episodes of the Buddha's life. Instead, the holy sites of northwest India were of two major types: Some commemorated the events that took place during a purely apocryphal and supernatural nighttime journey the Buddha is said to have taken to the company of the yaksa vajrapani, during which he tamed and converted many nonhuman beings by means of his magical powers. (Thus Faxian visited the famous cave in which the Buddha, after taming the naga-king Gopala, had left an imprint of his shadow as a continuing reminder of his presence.) Most of the northwestern sites, however, were associated with the Buddha's previous lifetimes (before his birth as Siddhartha Gautama) and commemorated the various heroic deeds he had performed while still a bodhisattva. Since northwest India could not be clearly associated with the Buddha's last life, it made sense to localize and acclimatize Buddhism within the region by identifying various northwestern sites as locales of some of his previous lives, as recorded in the Buddhist jatakas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we follow Faxian along his journey (by means of the detailed account he left behind), it is striking to observe that virtually all of these sites connected to the Buddha's previous lives commemorate deeds of bodily self-sacrifice. Though the bodhisattva of the jatakas performs different virtuous deeds, it is the act of bodily sacrifice, above all, that seems to have excited the imagination of those who erected the holy sites of the northwest. In a place called suvastu, for example, Faxian came across a large stupa \"adorned…with gold and silver ornaments\" and marking the spot where the Buddha, in his previous life as king Sibi, had \"cut off a piece of his own flesh\" and used it to ransom a dove from the clutches of a hungry hawk. Five days later, in Gandhara, Faxian encountered another large stupa, similarly adorned with gold and silver, where the same king Sibi \"gave away his eyes as alms to others.\" Seven days later, while visiting a stupa in Taksasila, Faxian informs us that the name Taksasila means \"decapitation\" and refers to the Buddha's birth as king Candraprabha, who \"gave away his head as alms at this place; hence the name.\" And from there, several days’ journey to the east, Faxian and his companions visited yet another stupa, which marked the place where the bodhisattva, born as prince Mahasattva, \"gave his body to feel a starving tigress.\" These acts of bodily sacrifice seem to have inspired abundant worship and devotion, for Faxian further informs us that the people of the region referred to these sites as the \"Four great stupas,\" where \"kings, ministers, and people of different countries vied with one another in making offerings\" and \"the practices of scattering flowers and lighting lamps at the stupa never ceased.\" A virtual cult of the bodhisattva's bodily sacrifice appears to have been active throughout the region.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eApproximately two hundred years later, in the seventh century C.E., another Chinese Buddhist monk by the name of Xuanzang also made the holy pilgrimage to India, visiting many of the same sites as his predecessor Faxian and writing an even more detailed account of his travels. By this time the situation in northwest India had changed considerably, however. Buddhism had suffered greatly under the ravages of the Ephthalites, or White Huns, and in many of the places where Faxian had described beautiful monasteries and thriving monastic communities, Xuanzang found only neglected and crumbing buildings inhabited by dwindling numbers of monks.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, white travelling through the northwest, Xuanzang once again paid his respects at the same four stupas, his account of them offering us several additional details. The sputa commemorating king sibi's sacrifice of his eyes, for example, is described by Xuanzang as having \"wood carvings and stone sculptures that are quite different from work done by human artisans\". Xuanzang dates this sputum to the era of King Asoka and further informs us that the bodhisattva gave his eyes away at this spot not just once, but in a thousand consecutive lifetimes. The same repetitive quality also characterizes King Chandraprabha's gift of his head, for Xuanzang tells us that this king, too, made such a gift \"a thousand times in past lives.\" The potency of this repetitive self-decapitation was such that its effects were still apparent in the time of Xuanzang. \"On fast days,\" he tells us, \"(the stupa) sometimes emits a light amid divine flowers and heavenly music.\" And its powers had recently cured a devout woman suffering from leprosy. Supernatural occurrences also characterized the fourth stupa, commemorating Prince Mahasattva's gift of his body to the hungry tigress. Xuanzang tells us that because the prince had \"pricked himself with a dry bamboo splinter so as to feed the tigress with his blood…the soil and plants of this place are dark reddish in colour as if they have been stained by the blood,\" and \"when people come to this spot, they feel nervous and uneasy, as if they had prickles hurting their backs\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUnlike Faxian, Xuanzang does not single out these sites as the \"Four great stupas\" In fact; his account of his travels through the northwest suggests that many additional sites associated with the bodhisattva's bodily sacrifice also existed in this region. Thus the Mahavana (\"Great forest\") monastery marked the spot where the bodhisattva, as King Sarvadatta, had offered his own head to a wandering supplicant. In the Saniraja valley stood a monastery called Sarpausadhi (\"serpent medicine\") with an eighty-foot high stupa whose story Xuanzang relates as follows:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis was the place where a famine occurred with a pestilence when the Tathagata was (the deity) Indra in a former life. Medical treatment failed to cure the people, who died one after another on the road. With a mind of pity, Indra wished to save them, and an announcement echoed in the air. Those who heard about it were glad to rush to the spot to cut off pieces of flesh, which were at once replaced, to satisfy their hunger and cure their disease.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStrangely enough nearby was yet another stupa where a very similar deed had occurred: during a great famine, the bodhisattva (born once again as the deity Indra) \"changed himself into a large suma (water) serpent, and all those who are its flesh were cured.\" And finally, the appropriately-named rohitaka (Red) stupa marked the spot where the bodhisattva, as king maitribala, \"drew blood- from his body to feed five yaksas.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHead, eyes, flesh, and blood- the land of northwest India itself was a virtual map of the bodhisattva's gruesome gifts. Over and over again, throughout his long career-whether as king, prince, ascetic, elephant, hare, serpent, or god-the bodhisattva quite literally gave of himself, repeatedly jumping off cliffs or into fires, drowning himself in the ocean, slashing his throat, cutting the flesh from his thighs, ripping out his tusks, gouging out his eyes, or letting mosquitoes drink from his blood. He offered his body as food, as a drink, as medicine to cure all ills, as a raft to hang onto in pursuit of the other shore, as a ransom for the life of another- or for no good reason at all, but merely because someone had asked. And always with the same motivation to benefit others out of selflessness and compassion, to fulfil the \"perfection of generosity\" (dana-paramita), and ultimately, to win the highest estate of Buddhahood.\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%\"\u003eIllustrations\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTables\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConventions used in this book\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\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 gift-of-the-body genre\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eConventions of plot\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eConventions of Rhetoric\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eDana: The Buddhist discourse on giving\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eA flexible gift\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eBodies ordinary and ideal\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003ctd\u003eKingship, Sacrifice, Offering, and Death:\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSome other interpretive contexts\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConclusions\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix: A corpus of\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGift-of-the-body jatakas\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography of works cited\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Reiko Ohnuma","offers":[{"title":"Default Title","offer_id":41577038086282,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/bodilyselfsacrificeinindianbuddhistliterature.jpg?v=1659335928"},{"product_id":"the-legend-of-king-asoka-a-study-and-translation-of-asokavadana","title":"The Legend Of King Asoka","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is the first English translation of the Asokavadana text, the Sanskrit version of the legend of King Asoka, first written in the second century A.D. Emperor during the third century B.C. and one of the most important rulers in the history of Buddhism. Asoka has hitherto been studied in the West primarily from his edicts and rock inscriptions in many parts of the Indian subcontinent. Through an extensive critical essay and a fluid translation, John Strong examines the importance of the Asoka of the legends for our overall understanding of Buddhism. Professor Strong contrasts the text with the Pali traditions about Kind Asoka and discusses the Buddhist view of kingship, the relationship of the state and the Buddhist community, the kingês role in relating his kingdom to the person of the Buddha, and the connection between merit making, cosmology, and Buddhist doctrine. An appendix provides summaries of other stories about Asoka.\u003c\/p\u003e","brand":"John S. Strong","offers":[{"title":"Default Title","offer_id":41588719288458,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/LEGENDOFKINGASOKA.jpg?v=1660390885"},{"product_id":"northern-frontiers-of-buddhism-buddhist-heritage-of-afghanistan-uzbekistan-kalmykia-tibet-china-mongolia-and-siberia","title":"Northern Frontiers of Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (200 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne of the seeming miracles in the story of man is the spread of ideas, across the barriers of formidable mountains, vast oceans and national boundaries. The warm acceptance of concepts from distant lands goes to underline the deep similarity of human nature and aspirations everywhere. one of the greatest examples of the dissemination of philosophic and artistic ideas is the spread of Buddhism from the Indian subcontinent to the many countries of Asia. (We must remember that these ideas spread entirely without the use of the sword)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhism has a great vision of the eternal harmony of the world. This faith, with its message of compassion, spread far and wide and shaped the culture of a continent. This is a culture of peace and gentleness which continues, even in the midst of the materialistic world of today. From the earliest times of Buddhism, the influences of the faith reached Afghanistan, Uzbekistan and other parts of Central Asia. It was both the Theravada and Mahayana orders that travelled far and wide across this region.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe concept of samsara, of Maya and mithya, the illusory nature of the material world around us, was crystallized in the Upanishads by the 8th or 9th century BCE. The high purpose in life was to be able to see beyond the veils of illusion, to the eternal truth. Persons who were able to achieve this were known as Buddhas or Enlightened Ones and Tirthankaras or Victors over the Fear of Death.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVajrayana Buddhism was born out of an intellectual search, at the great universities of Eastern India and Kashmir, in the First Millennium CE. It is believed to have the clarity and indestructible nature of a diamond, as well as the striking nature of a thunderbolt. Its purpose is to free us and to dispel the veils of ignorance, with the force of a clap of thunder. It is this form of Buddhism which travelled to Tibet, Mongolia, Buryatia and Kalmykia. and over the next two thousand years, this vision of life and path pervaded the culture of present-day Sri Lanka, Myanmar, Thailand, Laos, Vietnam, Indonesia, Nepal, and Bhutan which is studied in this fully illustrated book.\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;\"\u003eBenoy K Behl is an art-historian, film-maker, and photographer who is known for his tireless and prolific output of work over the past 34 years. He has taken over 36,000 photographs of Asian monuments and art heritage, made 126 documentaries on art history, his exhibitions have been warmly received in 32 countries around the world and he has been invited to lecture by most of the important universities and museums around the world, which have departments of Asian art.\u003c\/p\u003e","brand":"Benoy K. Behl","offers":[{"title":"Default Title","offer_id":41607038075018,"sku":"","price":2200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NORTHERNFRONTIERSOFBUDDHISM.jpg?v=1660388719"},{"product_id":"origin-and-formation-of-sects-and-sectarianism-in-early-buddhism-a-critical-study-of-the-schism-samghabheda-and-nikayabheda","title":"Origin And Formation Of Sects And Sectarianism In Early Buddhism","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis study is an attempt to address this suggestion and addresses schism and its applicability in the Buddhist Studies arena; it analyses the meaning of sect and schism from a comparative perspective. It further examines the social, political, and geographical circumstances of ancient India, which actually influenced and contributed to the first and later splits in the Samgha community. The present work also observes that there were personal conflicts among the disciples of the Buddha, which later emerged as confrontations and caused splitting. Additionally, it also examines and finds that there were different groups of bhikkhus within the Buddhist Samgha who were under the tutelage and leadership of a certain prominent disciple of the Buddha. These were proto-sectarian elements and separate fraternities (nikaya); the royal patronage of these Porto-sectarian fraternities caused the formation of various sects. Royal patronage helped these small groups spread to various geographic localities at home and abroad. Ultimately, after comparing and examining the issues, this dissertation concludes that the root of the split was embedded in early Buddhism.\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;\"\u003eThe author raid Buddhism and Hindi language at the University of Sri Lanka; migrated to the States, then attended University of California-Los Angeles (UCLA), California State University-Long Beach (CSULB), San Jose State University and University of the West, Rosemead, California; and holds the degrees of BA, MA, ML1S, PHD, and a Diploma-in-Buddhist Studies. He has attended numerous conferences, seminars, workshops, in Europe, Asia and in the USA. He studied Pali, Sanskrit, Bengali, Japanese, German, and French languages. He is the Chief Incumbent and President of the Bangla-America Buddhist Fellowship (Sambodhi Vihara) and lives in Long Beach, California, USA.\u003c\/p\u003e","brand":"Lokananda C. Bhikkhu","offers":[{"title":"Default Title","offer_id":41607085195402,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/originandformationofsectsand.jpg?v=1661237328"},{"product_id":"taranathas-history-of-buddhism-in-india","title":"Taranatha's History of Buddhism in India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBorn in A.D. 1575, Lama Taranatha wrote this book in 1608. V. Vasil'ev of St. Petersburg translated it from Tibetan into Russian in April 1869 followed by the German translation of the text by Schiefner also published in St. Peterburg in October of the same Year. In view of the profound importance of the work for understanding Indian history in general and of the history of Buddhism in particular. modern scholars have extensively used specially Schiefner's German translation of the History for decades and for varied purposes.\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;\"\u003e\u003cspan\u003eProf. Lama Chimpa, Head of Indo-Tibetan Studies, Visvabharati University, Santiniketan, is acknowledged as one of the foremost Tibetologists in India.\u003c\/span\u003e\u003cbr\u003e\u003cbr\u003e\u003cspan\u003eDr Alaka Chattopadhyaya obtained her doctorate degree from Calcutta University with her highly acclaimed work based on Tibetan sources published under the title Atisa and Tibet.\u003c\/span\u003e\u003cbr\u003e\u003cbr\u003e\u003cspan\u003eDebiprasad Chattopadhyaya is an M.A., D. Litt of the Calcutta University Honorary D.Sc. of the Moscow Academy of Sciences, and Member of the German Academy of Sciences.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable cellspacing=\"7\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"100%\"\u003eForeword\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgement\u003c\/td\u003e\n\u003ctd\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOn Typography and abbreviations, etc\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTARANATHA'S HISTORY OF BUDDHISM IN INDIA\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBenedictory Verse\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAim of the Work\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTable of Contents\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Sources\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 1.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Ajatasatru\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 2.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Subahu\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 3.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Sudhanu\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 4.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Arya Upagupta\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 5.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Arya Dhitika\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 6.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Asoka\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 7.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Incidents During the Period of King Asoka\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 8.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Vigatasoka\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 9.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Kasyapa, the Second\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 10.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Aryan Mahaloma and Others\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 11.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Mahapadma\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 12.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Third Council\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 13.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Beginning of the Extensive Propagation of the Mahayana\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 14.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Brahmana Rahula\u003c\/td\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 15.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Doctrine Under the Leadership of Arya Nagarjuna\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 16\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the First Hostility to the Law and of its Retoration\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 17.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Acarya Aryadeva and Others\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 18.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Acarya Matrceta and Others\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 19.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Renewed Hostility to the Doctrine and of its Restoration\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 20.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Third Hostility to the Doctrine and of its Restoration\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 21.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Final Activities of King Buddhapaksa and of the period of King Karmacandra\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 22.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of 'Brothers Arya Asanga' [Asanga and Vasubandhu]\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 23.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Acarya Dignaga and Others\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 24.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Sil\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 25.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Kings Cala, Pancamasimha and Other\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 26.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Sri Dharmakirti\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 27.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Govicandra and Others\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 28.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Gopala\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 29.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Devapala and His Son\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 30.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Sri Dharmapala\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 31.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Masuraksita, king Vanapala and the Great King Mahipala\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 32.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Mahapala and Samupala\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 33.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Canaka\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 34.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Bheyapala and Neyapala\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 35.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of Amrapala, Hastipala and Ksantipala\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 36.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of King Ramapala\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 37.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Period of the Four Sena Kings and Others\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTARANATHA'S SUPPLEMENT TO THE HISTORY OF BUDDHISM IN INDIA\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 38.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Succession of Teacher at Vikramasila\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 39.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Spread of the Doctrine in Ko-Ki in the East\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 40\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Introduction of the Law into the Smaller Islands and of its Revival in the South\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 41.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAccount of the Spread of the Doctrine in the south as related in\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Galand of Flowers\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 42.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSome Discussion on the Four Sects\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 43.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eA Brief Discourse on the Origin of the Mantrayana\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCh. 44.\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe History of Image-makers\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOn the Sources etc\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eColophon\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eColophon of the Potala edition\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Alaka Chattopadhaya, Debiprasad Chattopadhyaya","offers":[{"title":"Paperback","offer_id":41639107952778,"sku":"","price":700.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41639107985546,"sku":"","price":850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TARANATHASHISTORYOFBUDDHISMININDIA.jpg?v=1660638529"},{"product_id":"three-mountains-and-seven-rivers","title":"Three Mountains and Seven Rivers","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThree mountains and the seven rivers is a collection of 56 essays to felicitate the sixtieth birthday of Doctor Musashi Tachikawa, Professor at Aichi Gakuin University in Nagoya. This volume consists of thirteen Sections:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(1) Ancient Geography\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(2) Buddhism\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(3) Madhyamika,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(4) Iconography\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(5) Jainism\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(6) Logic\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(7) Poetics\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(9) Social Practice\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(10) Tibetan Themes\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(11) Vedanta and Mimamsa\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(12) Samkhya and Yoga\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e(13) Tantrism\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThese sections throw new light on enduring themes in Indian studies as well as raise fresh issues.\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;\"\u003eDR. SHOUN HINO is Professor of Gifu` Pharmaceutical University, Japan. He obtained a Ph. D. degree from '- the University of Poona in 1979 and works on Vedanta, Suregvara in particular. He is completing twelve-volume Suregvara's study under the title of Advaita Tradition Series (Motilal Banarsidass, Delhi) and recently published Puja and Samskara (Motilal Banarsidass) in collaboration with Prof. M. Tachikawa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. TOSHIHIRO WADA is Professor of Indian Studies, at Nagoya University, Japan. lie obtained a Ph.D. degree from the University of Poona in 1988 and a D. Litt. degree from Nagoya University in 2002. He mainly works on logic and philosophy of language in Navya-Nyaya and published papers in Journal of Indian Philosophy, Asiatische Studien, and Nagoya Studies in Indian Culture and Buddhism: Sambhcisa, and so forth.\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;\"\u003eWe planned this volume in Autumn 2000 to felicitate the sixtieth birthday of Prof. Dr. Musashi Tachikawa. Unfortunately it took more time to publish than we expected, but we hope that the volume will be a fitting felicitation of his sixtieth birthday.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Tachikawa was born in Nagoya in 1942. As a student at Tokai High School in Nagoya, he was much influenced by Rev. Reiho Hayashi and felt a keen interest in Buddhist philosophy. In 1960 he entered Nagoya University, and in 1964 the Gradu-ate School of Letters of the same university. During his studies at Nagoya University. Prof. Tachikawa learned Buddhist philosophy from Prof. Yoshihumi Ueda, and Sanskrit philology from Prof. Hidenori Kitagawa. During the period 1965 to 1967 he studied Tibetan Buddhism under Rev. bSod nams rgya mtsho and Rev. mKhas btsun bzang po at The Oriental Library in Tokyo. From 1967 to 1970 he studied at Harvard University under the guidance of Prof. Daniel H.H. Ingalls, and was awarded a Ph.D. degree in 1975: His Ph.D. dissertation, The Structure of the World in Udayana's Realism, was published in the Netherlands (and now being reprinted at Motilal Banarsidass). This book presents a translation and analysis of Udayana's .L.z.ksanava\/i and Kirandvali and gives us not only a view of Vaiiesika philosophy but also a sketch of Indian philosophy. Prof. Tachikawa's research at Harvard University seems to have nrovoked him to use working concepts such as Indian realism and nominalism in analyzing Indian classical texts. In 1970 he rook up a post at Nagoya University, where in 1976 Prof. Wish° Ntwasaka arrived at his post. Prof. Tachikawa took the opportu to carry out research on Buddhist tantrism with him. In Prof. Tachikawa was awarded a Doctor of Letters by Nagoya University, and in 1994 this dissertation was published: Chitron no Shiso (The Thought of the Madhyamakakiirikii). This book too provides us a new viewpoint in analyzing Sanskrit texts involving contradictory statements, such as those of Nagarjuna and the Prajnaparamitasutras. In 1991 he left Nagoya University for the National Museum of Ethnology in Osaka, and now he is striving to synthesize his research on wide areas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Tachikawa's study comprises five different fields of Indology. These are, in chronological order, Nagarjuna's Madhyamaka Philosophy, Indian realism, Buddhist tantrism and Hindu tantrism, and Buddhist Theology. The study of Buddhist tantrism and Hindu tantrism covers both iconography and ritu-als. At first glance their mutual relationship is not clear, but Prof. Tachikawa's methodology makes us understand just how deeply related they are. His study is deeply rooted in philology, involving Sanskrit and Tibetan original texts, and is characterized by making use of comparative philosophical working concepts such as Indian realism and Indian nominalism, the sacred and the profane. He has used these concepts since his early days while studying the first four fields, and established their place in Indological and Buddhist studies in Japan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo apply what he calls working concepts to one of four fields is not so surprising. In fact Indian realism and Indian nominal-ism were used in the study of Indian realism. Furthermore the sacred and the profane were used in the study of Buddhist or Hindu tantrism. He did not use them as an introduction to an article or a book, but rather he presented a whole picture of the entire study by means of working concepts. Thereby readers understand where individual topics are located in the whole picture of his study. This methodology appears easy to employ, but in fact requires both deep knowledge of the subject matter and insight into the holistic idea about how to grasp Indian thought. Prof. Tachikawa is a rare scholar having thus achieved this deep knowledge and insight into such a complex field of study. His study is characterized by his use of multiple (not single) working concepts in all of the fields. Taking the study of Madhyamaka Philosophy for instance, he presented a logical interpretation of Nagarjuna's contradictory passages by using the sacred and the profane and at the same time made a clear-cut distinction between other Buddhist thoughts and Hindu philosophical systems by using Indian realism and Indian nominalism. In such a methodology, there is room for some criticism, for we do not have the relevant Sanskrit words which can be applied to working concepts. Furthermore, some object to the use of working concepts. But we should understand that his study is based on his attitude of grasping an individual object of study with a bird's eye view. This is useful in Indian thought and religion and can be related to the study of other philosophical systems and religions in the world as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis fifth field of study, viz. Buddhist Theology or Buddhology, is in the same line as his four other fields of study. This develops his fundamental matter of concern, that is, what Buddhism can do for us humans presently. He creatively speculates and discusses how Buddha, Buddhists and this World of Buddhists are related to one another and how they should be related. In this fifth field he is not content with finding out something practical and useful among the philosophical view-points of the Buddhism of the past, but is also developing his Movement of Thought toward constructing a positive and new Buddhist system. Currently Prof. Tachikawa is pursuing his studies and we scholars do not know what the final outcome will be. We can only speculate.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo commemorate Prof. Tachikawa's sixtieth birthday, scholars from various fields have shared and contributed their articles. We feel proud of this volume which celebrates Prof. Tachikawa's academic contributions, and we cordially wish him continued academic success and good health.\u003c\/p\u003e","brand":"Shoun Hino","offers":[{"title":"Default Title","offer_id":41639142949002,"sku":"","price":1650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/threemountainsandsevenrivers.jpg?v=1660639247"},{"product_id":"nonviolence-as-a-way-of-life-history-theory-and-practice-volume-i-ii","title":"Nonviolence As a Way of Life","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (722 Pgs.)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is intended for those who are struggling to understand and confront the epidemic of violence in our world but are not familiar with nonviolent alternatives. Among those alternatives is the tradition of ahimsa, which has been advocated and practised by the Jains for the last twenty-five centuries. Inspired by the Jains, this collection of essays speaks with many voices personal reflections, scholarly studies, and religious insights ñ to provide examples, guidance, and encouragement to those trying to cope with the violence that has become so prevalent. The essays should speak to a broad audience, but most especially to young people (late teens to early twenties), who are surrounded by violence practically from their birth and in virtually all aspects of their life: home, school, community, work, and media. The book will help them see: 1. What is involved in a nonviolent approach to the world, and how to apply it in various aspects of their daily lives. 2. That there are many of us out there ñ of different genders, races, professions, social classes, and religious affiliations, on every continent ñ who take nonviolence very seriously and try to live in accordance with its principles and values. 3. That there are many groups, institutions, and organisations that practice nonviolence and who can offer guidance, counsel, and help. The central aims of this book are to let those dealing with or surrounded by violence know that there is another way and to encourage them to try to live in accordance with that way ñ the way of nonviolence.\u003c\/div\u003e\n\u003cdiv id=\"shopify-product-reviews\" data-id=\"4728083054652\" data-mce-fragment=\"1\"\u003e\n\u003cdiv class=\"spr-container\" data-mce-fragment=\"1\"\u003e\n\u003cdiv class=\"spr-header\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Predrag Cicovacki, Kendy Hess","offers":[{"title":"Default Title","offer_id":41639330545802,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/nonviolenceasawayoflife.jpg?v=1660644721"},{"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":"the-hare-krishnas-in-india","title":"The Hare Krishnas in India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition \u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis entertaining and sensitive book deepens our knowledge by tracing the paths of those WEstern Hare Krishnas who eventually travelled to or lived in India. Charles Brooks describes in full detail the work of the 'reverse missionaries' in the town of Vrindaban--which, since it is traditionally considered to be identical to Krishna's spiritual world, is one of the holiest places in India and the site of some of its most engaging rituals.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHave the Western Hare Krishnas really become part of Indian culture? Can it be that Indians accept these foreigners as essentially Hindu and even brahman? Brooks answers in a way that radically challenges our accepted images of Indian social dynamics. Analyzing the remarkable success of the International Society for Krishna Consciousness and their temple complex in Vrindaban, Brooks describes the intricate social, economic and religious relationships between Westerners and Indians. He demonstrates that social rank in the town is based not only on caste but also on religious competence: many Indians of Vrindaban believe, in Bhakti-vedanta's words, that \"Krishna is for all.\"\u003c\/p\u003e","brand":"Charles R. Brooks","offers":[{"title":"Default Title","offer_id":41643989663882,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120809390.jpg?v=1660726662"},{"product_id":"media-and-the-transformation-of-religion-in-south-asia","title":"Media and the Transformation of Religion in South Asia","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis volume of provocative essays explores the effects of the religious transformation taking place in India as sacred symbols assume the shapes of media images. Lifted from their traditional forms and contexts many religious symbols, beliefs and practices are increasingly refracted through such media as god posters, cosmic books audio recordings and programs of the video cassette.\u003c\/p\u003e","brand":"Lawrence A. Babb","offers":[{"title":"Paperback","offer_id":41644007489674,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41644007522442,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120814530.webp?v=1660727331"},{"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":"myths-and-symbols-in-indian-art-and-civilization","title":"Myths and Symbols in Indian Art and Civilization","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book interprets for the Western mind the key motifs of India's legends myths, and folklore, taken directly from Sanskrit and illustrated with seventy plates of Indian art. It is primarily an introduction to image thinking and picture reading in Indian art and thought and it seeks to make the profound Hindu and Buddhist intuitions of the riddles of life and death recognizable not merely as Oriental but as universal elements.\u003c\/p\u003e","brand":"Heinrich Zimmer, Joseph Campbell","offers":[{"title":"Paperback","offer_id":41644181553290,"sku":"","price":595.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41644181586058,"sku":"","price":700.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MYTHSANDSYMBOLSININDIANARTANDCIVILIZATION.jpg?v=1660732265"},{"product_id":"excavations-at-atranjikhera-early-civilization-of-the-upper-ganga-basin","title":"Excavations at Atranjikhera","description":"\u003cp style=\"text-align: left;\"\u003eThe excavations at Atranjikhera were carried out by R.C. Gaur, an Indian archaeologist, in the 1970s and 1980s. Atranjikhera is an important archaeological site located in the Aligarh district of Uttar Pradesh, India, and has yielded significant findings related to the ancient history of the region.\u003c\/p\u003e\n\u003ch3 style=\"text-align: left;\"\u003eOverview of Atranjikhera Excavations:\u003c\/h3\u003e\n\u003col style=\"text-align: left;\"\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eSite Significance\u003c\/strong\u003e: Atranjikhera is notable for its evidence of a well-developed urban culture dating back to the early Harappan and mature Harappan periods. The site provides crucial insights into the transitional phase between the Chalcolithic period and the early phase of the Indus Valley Civilization (also known as the Harappan Civilization).\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eExcavation Details\u003c\/strong\u003e: R.C. Gaur and his team conducted systematic excavations at Atranjikhera, uncovering a number of important artifacts and structural remains. The excavations revealed:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003e\n\u003cstrong\u003eFortified Settlement\u003c\/strong\u003e: A well-planned fortified settlement with streets, houses, and drainage systems.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eArtifacts\u003c\/strong\u003e: Numerous artifacts were uncovered, including pottery, tools, and beads made from materials like terracotta, stone, and shell. The pottery found at the site closely resembles that of the early Harappan period.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eArchitectural Remains\u003c\/strong\u003e: The site revealed evidence of mud-brick structures, including large rectangular houses with a well-organized layout, indicative of an urban settlement.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eCultural Significance\u003c\/strong\u003e: The findings from Atranjikhera show that the region had a thriving urban culture during the late Chalcolithic and early Harappan period. The site provides a glimpse into the development of urban planning and trade in the region before the full establishment of the Harappan Civilization.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eChronology\u003c\/strong\u003e: The excavations suggested that Atranjikhera was inhabited from the late Harappan phase (around 1900 BCE) through to the early post-Harappan period. It provides valuable evidence of the continuity and changes in the region after the decline of the Harappan Civilization.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eSignificance in Harappan Studies\u003c\/strong\u003e: The work of R.C. Gaur at Atranjikhera has been instrumental in understanding the development of the Harappan Civilization and its surrounding regions. The findings help archaeologists understand how local cultures in the north of India may have interacted with the greater Harappan world and how urbanism and technological advancements spread across the subcontinent.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp style=\"text-align: left;\"\u003eIn conclusion, the excavations led by R.C. Gaur at Atranjikhera played an essential role in uncovering the archaeological remains of an early urban settlement, enriching our understanding of prehistoric and early historic India.\u003c\/p\u003e","brand":"R. C. Gaur","offers":[{"title":"Default Title","offer_id":41644299813002,"sku":"","price":2100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Excavations_at_A_Tranjikhera.jpg?v=1734434358"},{"product_id":"geometry-in-ancient-and-medieval-india","title":"Geometry in Ancient and Medieval India","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eBook is a geometrical survey of the Samskrt and Prakrt scientific and quasi-scientific literature of India beginning with the Vedic literature and ending with the early part of the 17th century. It deals in detail with the Sulbasutras in the Vedic literature, with the mathematical parts of Jaina works and of the Hindu and with the contributions to geometry made by the astronomer- mathematicians Aryabhata I \u0026amp; II, Sripati, Bhaskara I \u0026amp; II, Sangamagrama Madhava, Paramesvara, Nilakantha, his disciples and a host of others. The works of the mathematicians Mahavira, Sridhara and Narayana Pandita and the Bakshali Manuscript have also been studied.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe work seeks to explode the theory that the Indian mathematical genius was predominantly algebraic and computational and that it eschewed proofs and rationales. There was a school in India which delighted to demonstrate even algebraical results geometrically. In their search for a sufficiently good approximation for the value of p Indian mathematicians had discovered the tool of integration, which they used equally effectively for finding the surface area and volume of a sphere and in other fields. This discovery of integration was the sequel of the inextricable blending of geometry and series mathematics.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDr. T.A. Saraswati Amma took her basic degree in Physics and Mathematics from the University of Madras. She took her Master’s degree in\u003cspan data-mce-fragment=\"1\"\u003e Sanskrit\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003efrom B.H.U. and her Master’s degree in English Literature from Bihar University.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is her doctoral thesis on which she was awarded the Ph.D. degree by Ranchi University. Equipped as she is with a good knowledge of, both Mathematics and Sanskrit she was eminently suitable to carry on research on this very important topic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eShe has made extensive contributions in the field of Sanskrit and Mathematics by way of publications, papers, post-doctoral research and participation in various national and international conferences.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWhen the author of the present Thesis came y to me to do research, I did not want her to take up any subject in the over- worked fields of Alamkara, Vedanta or general literature and wanted to know if she was prepared, to work in fields which were neglected or in which few young scholars were inclined to put forth their efforts. On further enquiry I found that she was qualified in mathematics, having taken her first degree in physics and mathematics and decided that she should specialise in the field of Indian contribution to mathematics, algebra and geometry.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe originality and antiquity of Indian contribution to these branches of science have been questioned by some of the historians of mathematics. For example while it is generally believed that the credit of having discovered the place value and decimal system goes to India, some distinguished modern writers do not accept this. But in the case of geometry, we are on more Solid grounds. Not only are the Sulba Sutra earlier in date to Pythagoras but the entire sacrificial system and the fire altars, vedic for which the Sulba Sutras were intended, are already pre- supposed by the Rigvedic hymns. The biased view of the ancient Hindu contribution, either for or against, has been aggravated, as observed by an eminent modern Indian scientist, by the inadequate publication of the original documents. Needham says \"future research on the history of science and technology in Asia, will, in fact, reveal that the achievements of these peoples contribute far more, in all pre-renaissance periods, to the development of world science than has yet been realised.\" This study to be useful could be undertaken only by those who have scientific equipment, and if these have the additional grounding of a knowledge of Sanskrit, the best possible results could be! expected. The material available should be interpreted in terms of modern knowledge in the concerned sciences. It is in this respect that work such as the one being introduced here is important.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDr. Sarasvati has examined ancient Indian geometry as seen in the Vedic period and its Sulba Sutras and in the texts of the classical and post-classical periods of Sanskrit literature, as also in the Jain texts like the Surya, Candra and Jambudvipa Prajnaptis. The work was recommended for the Doctorate Degree by Judges who were mathematicians and its publication will be an addition to the meagre expositions available on the scientific aspects of Sanskrit literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe efforts of the section of the Ministry of Education dealing with the history of Science in India and of the Association for the History of Science and their Journal have been helpful for the development of researches in this field. Special emphasis was laid by the First International Sanskrit Conference held recently by the Ministry of Education, on Sanskrit and Science and Technology and it revealed the talent available for tackling subjects in this area. However it cannot be said that, as in the case of Philosophy, Professors of the different sciences in the Indian Universities have become interested in this subject; as I have pleaded the history in India of the respective sciences should form a regular complementary part of the study of modern sciences in the Universities and should form legitimate subjects for research degrees for Science graduates.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI hope that the author will continue her investigations in this specialised field and will make further contributions to the elucidation of the Sanskrit literature on mathematics.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is the third in a series of books on Indian Mathematics. The first two, History of Hindu Mathematics by B.B. Datta and A.N. Singh, Part I first published in 1935 and Part II published in 1938, concern themselves with Arithmetic and Algebra in Pre-British India. The present book, the author’s doctoral thesis, has geometry in the India of the same period as its theme. A similar history of Indian Trigonometry has been compiled by Dr. R.C. Gupta of the Birla Institute of Technology as his doctoral thesis under the guidance of the present author, who has also collected some materials for a history of series Mathematics in India. She hopes to be able to present them in a book form before the research world. A comprehensive history of Indian astronomy is another desideratum to complete the picture of the development of Mathematics in ancient and medieval India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIndeed the last one should have been the nucleus around which the other sections are to be grouped. For, at least after the Sulbasutra period, the main developments in Indian mathematics were oriented towards and inspired by the needs of astronomy. The word, Jyotisa (the science of the luminaries) covered all branches of mathematics The word, ‘ganita’ (calculations) which combined with Pati (calculating board), Bija (algebraical elements) and Ksetra (held or figure), denotes arithmetic, algebra and geometry respectively has also got an astronomical colouring, since the root ‘gan’ has always had a Special association with astronomical computations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eGeometry, as remarked above, is designated as Ksetragainita in most Indian mathematical works. Ksetra means a closed figure whether it be a field or a figure drawn on the calculating board. In the Sulbasutras and in the Buddhist works rajju or Pujjuganita (calculations with the cord) stands for geometrical Calculations. It is only very late that we come across the use of the term Rekhaganita, calculations connected with the line.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eKsetraganita does not include the calculation of volumes, which is generally given under a separate heading Khatavyavahara section dealing with excavations. Rasiganita, calculations connected with heaps also has some geometrical interest. The present work is mainly based on the Ksetra and Khata sections of available mathematical texts, Rasiganita is rarely made use of, since these calculations are usually approximations. Most astronomical calculations being based on geometry, the purely astronomical texts also will yield geometrical material. But such material is not included in this study. In some of the texts like the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eGanitasarasamgraha, Mahasiddhanta\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eGanitakaumudi\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003erules or formulae are given for computing the areas of figures which are not basic geometric, figures, but which can be cut up into basic geometric figures like the segment and the triangle. Examples are the figures called Yam (barley corn), muraja (a sort of drum) and Sabkha (conch shell). These are also omitted in this study unless they have some special geometrical interest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe completion of this work as planned is primarily due to the help and encouragement received from my guide, Dr. V. Raghavan, Professor of Sanskrit (since retired), Madras University. I am extremely grateful for his guidance and for gracing this book with his valuable Foreword. I also acknowledge with grateful thanks the help given to me by Prof. T.S. Kuppanna Sastrigal, retired Professor of Sanskrit, Sanskrit College, Madras, Dr. K. Kunchunni Raja, Professor of Sanskrit, Madras University, Prof. C.T. Rajagopal, retired Director, Ramanujam Institute, Madras, Sri Rama Verma (Maru) Tampuran (Joint editor of the Yuktibhasa), Dr. K.V. Sharma, (now) Reader in Sanskrit, Punjab University, in procuring books and manuscripts- and in unravelling the meaning of obscure mathematical passages, and the help of my friends and colleagues Smt. C. P. Parvati, Smt. Helen Barnard and Sri K. R. Prabhakar in correcting the typescript and in typing and proof—reading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI thank the Government of India for granting me a Humanities Research Scholarship and for sanctioning 50% of the publication cost, though I could not make use of the promised help in time and so forfeited it. I am grateful to the Ranchi University for subsidising this publication in part and to Motilal Banarsidass, Publishers and Book-sellers, for bringing out this work, which, by its very nature, has scant commercial value.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eExcerpts from reviews:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e“The book under review is an almost exhaustive survey of geometry in Sanskrit and Prakrit literature right from the vedic times down to the early part of the seventeenth century A.D. The contributions to geometry made by Sulba Sutras, Hindu The contributions to geometry made by Sulba Sutras, Hindu Siddhanta, Jaina Canonical works, Bakshali manuscript as also by eminent mathematicians, Aryabhata I \u0026amp; II, Sripati, Bhaskaracharya I \u0026amp; II, Mahavira, Sridhara, Nilakanta and a few others have been dealt with critically.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe present book has filled more than adequately the long gap after the publication of an equally authentic, exhaustive source book, History of Hindu Mathematics in two Volumes (1935-1938), by B.B. Datta and A.N. Singh, which deals with ancient Indian arithmetic and algebra.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003eS. Balachandra Rao\u003cbr data-mce-fragment=\"1\"\u003eDeccan Herald Magazine,\u003cbr data-mce-fragment=\"1\"\u003eSunday, October 21, 1979\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e“An admirable feature of the book is the impartial scholarly attitude to the study and a complete absence of parochialism. The book is supplemented with an exhaustive Bibliography, a Glossary of Geometrical Terms and an Index.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eA higly commendable treatise, the work is very useful as a text book of Hindu geometry.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003eD.G. Dhavale\u003cbr data-mce-fragment=\"1\"\u003eAnnals of B.O.R. Institure\u003cbr data-mce-fragment=\"1\"\u003eVol. LXIX (1988), Poona 1988.\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e“This book is a geometrical survey of Sanskrit and Prakrit scientific literature beginning from the Sulba-sutras (VIth-Vth century B.C.) and ending with the early of XVIIth century A.D…\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eAs pointed out by the author in the preface “the book is the third in a series of books on Indian mathematics….In fact, this book considerably.”\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eForeword V. Raghvan\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter I. Introduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGeometry as the branch of Indian mathematics with the earliest recorded development - the change from constructional character to circle-orientedness - lack of proofs explained - utilitarian character of Indian mathematics - general survey of the history of geometry and mathematics in India.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter II. Sulbasutra Geometry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe number of Sulbasutras - their date - the term sulba - analysis of the contents of the Sulbasutras - the theorem of the square of the diagonal - determining the east-west line - to draw the perpendicular bisector of a given line - construction of squares, rectangles and trapezia - transformation of figures - combination and subtraction of areas - geometrical truths implied in the constructions - properties of similar figures - areas - rational right triangles - early geometrical terminology - the Sulbasutras and later ages.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter III. Early Jaina Geometry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe impetus for the study of geometry - the very early works - the value 10 for solid figures - the trapezium and the trapezoidal solid.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter IV. The Trapezium\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe treatment in early Jaina literature, by Aryabhata I, by Brahmagupta, by Sridhara, by Mahavira, by later Jaina authors, by Aryabhata II, by Sripati, by Bhaskara II, by Narayana Pandit.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter V. The Quadrilateral\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe cyclic quadrilateral verses the non-cyclic-Suciksetras - non-cyclic quadrilaterals - Narayana Pandit’s treatment of the cyclic quadrilateral - Paramesvara’s expression for the circumradius and the Kriyakramakari proof for it - the Yuktibhasa proof for trigonometrical identities and for Brahmagupta’s expressions for the diagonals and area of a cyclic quadrilateral.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter VI. The Triangle\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEarly mention of - treatment by Aryabhata, by Brahmagupta etc. - Nilakantha’s logical demonstration for the concurrence of the perpendicular bisectors of a triangle - the theorem of the square on the hypotenuse and its proof.-rational rectilinear figures - the rational cyclic quadrilateral - Narayana’s treatment of the rational trapezium-the rational right triangle in the Aryabhata school.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter VII. The Circle\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe circle in early work - Aryabhata I’s value of p by the method of exhaustion - series for p and close approximations to the value of p - finding the area of a circle - the segment and the chord - Madhava’s discovery of Gregory’s series - the common chord and its arrows - inscribed polygons - mutually touching circles.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter VIII. Volumes and Surfaces of Solids\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVolume in early works - the pyramid - Aryabhata I’s rue for the volume of a tetrahedron - pyramid-frustum and con-frustum - the sphere - the surface-area and volume of a sphere by integration.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter IX. Geometrical Algebra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIn the Sulbasutras - in the commentaries of Bhaskara II’s works - in the Aryabhata School Citrabhanu’s geometrical demonstrations of algebraical identities - sredhiksetras.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter X. Shadow problems and other problems\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGlossary of Geometrical Terms\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e","brand":"T. A. Saraswati Amma","offers":[{"title":"Default Title","offer_id":41644345852042,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GEOMETRYINANCIENTANDMEDIEVALINDIA.jpg?v=1660734776"},{"product_id":"historical-geography-of-madhya-pradesh-from-early-records","title":"Historical Geography of Madhya Pradesh","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (318 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe historical Geography of Madhya Pradesh presents some complicated problems which require a systematic study. Sri Bhattacharyya has not only utilised geographical materials contained in the epics, the Puranas and Buddhist and Jaina literature but has also judiciously used inscriptional evidence and the accounts left by travellers. He has further supplemented his information by co-ordinating with the present-day topography of the land. Divided into seven chapters, in a systematic manner-the Historical Background, The Central Provinces and Madhya Pradesh, The Mountain System, The River System, Territories and Districts, Capitals, Cities and Towns, Villages and Routes-the work gives a clear picture of the early historical geography of Madhya Pradesh. Copious documentation of references to primary and modern sources, bibliography, index and Maps enhance the value of the book.\u003c\/p\u003e","brand":"P. K. Bhattacharyya","offers":[{"title":"Default Title","offer_id":41644401164426,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORICALGEOGRAPHYOFMADHYAPRADESH.jpg?v=1660734997"},{"product_id":"history-of-ancient-india","title":"History of Ancient India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe object of this volume is to provide within a moderate compass a compendious account of the history, institutions, and culture of ancient India from the dim ages of antiquity to the establishment of Moslem rule. It has not been planned to meet the needs of any particular class of readers. Its primary purpose is to serve alike students, scholars, and all others, interested in the study of ancient Indian history, as a book of ready use and reference. The pages which follow every attempt has been made to avoid presenting a mass of the dry bones of historical fact or over-burdening the account with intricate discussions on knotty problems of history, on the one hand, and giving a mere general and readable survey of India's long and fascinating past, on the other. I have endeavoured to tap and utilise properly the available sources of information, literary, epigraphic, and numismatic, and also to embody and set forth in a consistent manner the results of up-to-date research on different topics and epochs. All the materials have been patiently sifted and critically examined with the sole desire to arrive at historical truth and scientific accuracy; and the unfortunate tendency, manifest in some modern publications, to extol or decry without warrant any of the manifolds aspects of India's panoramic story, has been scrupulously eschewed\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book gives an authoritative, up-to-date, and compendious account of the history, institutions and culture of India from the earliest times to the advent of the Moslem period. It is based on all available materials - literary, epigraphic, and numismatic - and is written in a most elegant, sober, and lucid style. The author brings to bear upon his task not only profound scholarship and critical acumen but also scrupulous regard for historical truth, the accuracy of facts and impartiality of judgement. The merit of the book has been enhanced by an exhaustive Bibliography and a comprehensive Index. Students, scholars and the general reader alike will find the book highly interesting, useful and valuable for study and reference.\u003c\/p\u003e","brand":"Rama Shankar Tripathi","offers":[{"title":"Paperback","offer_id":41644434030730,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41644434063498,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFANCIENTINDIAbyRTripathi.jpg?v=1660735149"},{"product_id":"history-of-indological-studies-papers-of-the-12th-world-sanskrit-conference-vol-11-2","title":"History of Indological Studies Vol. 11.2","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (274 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe history of Western knowledge of Indian began about 2500 years ago, but the history of Indology was only about 230 years ago. It happened in Kolkata, as a fusion of colonial and scholarly interests, but also not uninfluenced by the scholarly traditions of India. In the next 75 years, Indological chairs were founded in important universities in most European countries. The present volume contains a general introduction to the history of South Asian studies, a bibliography and six case studies of different aspects, including early Indological studies in India, Indological traditions in Sweden and Denmark, Sanskrit studies in Russian cultural history, Ukrainian translations from Sanskrit and the Sanskrit correspondence between the French Indologist Sylvain Levi and the Nepalese scholar Hemaraja Sarma.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe papers included in this volume only discuss the same rather narrow parts of Indology. Prof. Enrica Garzilli continues her studies of the contacts of some Western Indologists with Nepalese scholars. Klaus Karttunen has papers on two quite different topics. The first is about the role of Indian pandits and scholars in the early history of Indology, while the second traces the development of Indian studies in Sweden. Prof. Sergei Serebriany presents an interesting attempt of combining Indology in Russian with some trends in Russian cultural history. Dr Yuriy ZavhorodniyÍs contribution to the Ukrainian translations of Indian classics contains much little-known information. The article of Prof. Kenneth Zysk was mentioned above and the book concludes with a bibliography of the history of Indology by the editor himself.\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;\"\u003eKlaus Karttunen has been the Professor of South Asian and Indo-European Studies at the University of Helsinki. He has published many studies about the relations between ancient Indian and the Graeco-Roman West, the history of South Asian studies and the ideas of nature in Indian literature.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Klaus Karttunen","offers":[{"title":"Default Title","offer_id":41644534530186,"sku":"","price":900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFINDOLOGICALSTUDIES.jpg?v=1660735596"},{"product_id":"history-of-western-tibet-one-of-the-unknown-empires","title":"History of Western Tibet","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA History of Western Tibet is based on foreign and western Tibetan sources of information. The western Tibetan sources of information are records on stones and on paper. Records on stones cover the period 200 B.C. to 1900 A.D. Records on paper are the chronicles of the Kings of Leh. Though these are edited ones, much remains to be done. The readers will find A History of Western Tibet interesting which is the outcome of scholarly enterprise and research as much as of familiarity with the country and the people.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is profusely illustrated, and illustrations and maps vis-a-vis the text make the readers move apace with the different phases of the history of Western Tibet.\u003c\/p\u003e","brand":"A. H. Francke","offers":[{"title":"Default Title","offer_id":41644692111498,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120813946.jpg?v=1660736475"},{"product_id":"the-people-of-tibet","title":"The People of Tibet","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present book is an attempt to speak about the life of the Tibetan people in their own homes. The contents are left on the author's first-hand knowledge of Tibetan life during a residence of nearly twenty years from conversations with his Tibetan acquaintances in their own language not through interpreters. In order to keep this volume within moderate limits, he had to exclude from it many aspects of Tibetan life. Shut off from the outer world by their immense mountain barriers Tibet still presented a virgin field of enquiry. There has been little change in the inner life of the people during the last thousand years. As the area is very large and the intercourse of one part with another is restricted, the manners and customs vary in different districts and provinces.\u003c\/p\u003e","brand":"Charles Bell","offers":[{"title":"Default Title","offer_id":41644709707914,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120810495.jpg?v=1660736604"},{"product_id":"roles-and-rituals-for-hindu-women","title":"Roles and Rituals for Hindu Women","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe considerable interest currently being expressed in women and religion has thrown down an important challenge; the need to see women not merely as the passive victims of an oppressive ideology but also perhaps primarily as the active agents of their own positive constructs. This book, therefore, aims to fill a notable gap in the literature. Twelve contributors study the role of women in the Hindu religion by examining textual studies of the part played by women in a variety of religious rituals, both past and present, by exploring the socio-religious context of their various communities; and by using specialist material to draw on cross-cultural conclusions.\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\u003eJulia Leslie\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(23 January 1948 – 24 September 2004) was a brilliant scholar and teacher whose academic work focused on the implication of gender in Hindu religious ideology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter completing in 1980 an Oxford M.Phil in Classical Indian Religions, she wrote the celebrated monograph, The Perfect Wife: The Orthodox Hindu Woman according to the Stridharmapaddhati of Tryambakayajvan (1989) as her D. Phil thesis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe importance of this book cannot be overstated. It was the trunk from which not only the other branches of her own work stemmed but also led to branching and flowerings across a whole broad field in Hindu Studies, gender studies, and the study of Hindu Law.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHer other works include Creating a Dialogue: Text, belief and Personal Identity, 2004; Authority and Meaning in Indian Religions: Hinduism and the Case of Valmiki, 2003; Invented Identities: The Interplay of gender, religion and Politics in India, 2000; Myth and Mythmaking: continuous evolution in Indian tradition 1996; Rules and Remedies in Classical Indian Law (Panels of the VIIth World Sanskrit Conference), 1991.\u003c\/p\u003e","brand":"Julia Lesile","offers":[{"title":"Default Title","offer_id":41647874310282,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ROLESANDRITUALSFORHINDUWOMEN.jpg?v=1660806272"},{"product_id":"sources-for-the-history-of-bhutan","title":"Sources for the History of Bhutan","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (203 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 four works included in this collection have enjoyed a rather chequered career. They originally formed the second volume of the doctoral thesis Michael Aris submitted in 1978 to the University of London. They have been included because of their value as crucial source material on the formative era of Bhutanese history, as they cover the entire period leading to the full emergence of the Bhutanese theocracy. Their relative brevity as compared with the other major works relevant to this period further suggested the convenience of including them as a group of inter-related 'minor' texts.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhile the first two works in this collection have never before been available to modern scholars, and are indeed hardly known even in Bhutan, the next two (which include a text translated from Portuguese) have been partially known from the works of John Claude White (Sikkim and Bhutan-Twenty-one years on the North-East Frontier 1887-1908, London) and C. Wessels (Early Jesuit Travellers in Central Asia, The Hague 1924.\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;\"\u003eMichael. Aris (1946-1999) was Research Fellow in Tibetan and Himalayan Studies at St. Antonyês College, Oxford. He was also Visiting Professor at Harvard University and a Fellow of the Indian Institute of Advanced Studies. From 1967-72 he lived in Bhutan and worked there as a royal tutor, government translator and historical researcher. On returning to England he obtained a doctorate in Tibetan literature from London University. Michael Aris was married to Aung San Suu Kyi, winner of the 1991 Nobel Peace Prize.\u003c\/p\u003e","brand":"Michael Aris, John A. Ardussi","offers":[{"title":"Default Title","offer_id":41647876046986,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SOURCESFORTHEHISTORYOFBHUTAN.jpg?v=1660806511"},{"product_id":"sudras-in-ancient-india-a-social-history-of-the-lower-order-down-to-circa-a-d-600","title":"Sudras in Ancient India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work has been undertaken not only to provide an adequate treatment of the position of the Sudras in ancient times, but also to evaluate their modern characterizations, either based on insufficient data or inspired by reformist or anti-reformist motives. Here an attempt has been made to present a connected and systematic account of the various developments in the position of the Sudras down to circa A.D. 600. Since the Sudras were regarded as the labouring class, in this study particular attention has been paid to the investigation of their material conditions has been paid to their economic and social relations with the members of the higher varnas. This has naturally involved the study of the position of slaves, with whom the Sudras were considered identical. The untouchables are also theoretically placed in the category of Sudras, and hence their origin and position have also been discussed in some detail.\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 an outstanding piece of research and authentic history of Sudras in ancient India. Professor Sharma has made use of all published sources, literary as well as archaeological, bearing on the social and economic position of Sudras. It gives a lucid and comprehensive account of all aspects of the anguished career of the Sudras community. - L. M. Joshi, Journal of Religious Studies, Vol.10, No.1 \u0026amp; II, 1982\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe facility and confidence with which Sharma makes his arguments and conclusions comforting, it weaves together scattered references into the first connected account of the Sudras varna and places this within a broader historical framework. - Upinder Singh, Contribution to Indian Sociology, Vol.26, No.1, Jan-June, 1992\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSharma co-relates the phases of economic development with social organisation and social change. He rightly calls the Rigvedic society 'basically tribal', 'pastoral and egalitarian' and 'a pre-class society' and contends that 'the defeated and dispossessed sections of Aryans and non-Aryan tribes were reduced to the position of Sudras.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e...In ancient India, the cultural apparatus of the Sudras, more so of the untouchables or the 'asat' Sudras, was very primitive, consequently, their response was usually of abject submission. - S.N. Mishra, The Eastern Anthropologist, Vol.37, No.4, Oct.-Dec. 1984\u003c\/p\u003e","brand":"Ram Sharan Sharma","offers":[{"title":"Paperback","offer_id":41647880077450,"sku":"","price":550.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41647880110218,"sku":"","price":700.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SUDRASINANCIENTINDIA.jpg?v=1660806853"},{"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":"the-india-china-border-a-reappraisal","title":"The India-China Border","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (122 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 India-China border question is a subject on which a great deal of authentic and original material is available in the form of maps, documents, treaties, official correspondence and exhaustive reports by the two governments concerned. But the vastness of this material and the complexity of the question make it difficult for the lay reader to get at the main points of the argument. G.N. Rao has attempted here, in a small compass, a clear and lucid analysis of the nature of evidence involved, the basic geographical factors as well as the main historical events which determined the evolution of the India-China boundary. He has examined at length the relative merits of the Indian and the Chinese cases and critically appraised the arguments advanced in some quarters, in justification of some of the Chinese claims. With the help of documentary evidence, much of which is unpublished, he shows that although Britain's obsession with Russophobia and her anxiety to limit her own defence responsibilities predisposed her in China's favour and actually made her encourage Chinese occupation of certain areas over which China had, in fact, little control, neither she nor imperial China ever envisaged the type of claims which present-day China has put forward over vast areas along the Indian border. The current dispute between India and China, the author concludes, is not a mere boundary dispute, but one which involves deeper considerations underlying Chinese policies.\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;\"\u003eGONDKER NARAYANA RAO obtained his M.A. Degree from the University of Mysore and served as a lecturer there for six years from 1944 to 1950. He has been engaged in research in international affairs for more than twenty years. he has made a special study of India-China relations and of the border question. In 1960, he served as an Advisor to the Indian delegation which discussed the border question with Chinese officials in Beijing, New Delhi, and Yangon.\u003c\/p\u003e","brand":"Gondker Narayana Rao","offers":[{"title":"Default Title","offer_id":41647934832778,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INDIANCHINABORDER.jpg?v=1660808934"},{"product_id":"the-purana-index-3-vols","title":"The Purana Index (3 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Puranas are an infallible source of information on Indian history of religion, philosophy, culture and civilisation, the polity of society, arts and crafts, architecture and iconography besides royal dynasties and periods of their rule. It was long felt that a comprehensive Index of the Puranas was a desideratum. We have an Index to Vedic literature by Macdonell and Keith; we have also gone to the Mahabharata by Sorensen; then why not a similar Index to all the eighteen major and an equal number of the minor Puranas which constitute an important branch of Indian literature?\u003c\/p\u003e","brand":"V. R. Ramachandra Dikshitar","offers":[{"title":"Default Title","offer_id":41669336236170,"sku":"","price":2850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120812734.jpg?v=1661247892"},{"product_id":"singing-bowls-a-practical-handbook-of-instruction-and-use","title":"Singing Bowls (Practical)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhat is a singing bowl? It is one of the ritual objects of Tibetan. It has therapeutic value as well. This book imparts information on the use of sound in meditation, healing and prayer and secretes of singing bowls by Tibetan monks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book explains the Himalayan bowls ã also known as Tibetan or Nepalese singing bowls ãand the special sounds they make, called sound massage. The author discusses the meeting between East and West, singing bowls, sacrificial dishes, how the bowls work, synchronization and inner massage, shamanism and brainwaves, and practical instruction for working with these sounds.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt does provide practical information about using them as well as showing you how to go about finding the bowl that is right for you. The mysteries explained here are a wonderful overview if you want to open your heart and mind to the therapeutic value of this phenomenon.\u003c\/p\u003e","brand":"Eva Rudy Jansen","offers":[{"title":"Default Title","offer_id":41677147996298,"sku":"","price":245.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/8400_470x_91f53fa4-088f-43a1-acd1-98a7a5be21bb.jpg?v=1661336135"},{"product_id":"anthropology-and-historiography-of-science","title":"Anthropology and Historiography of Science","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhether history of anthropology is the most fundamental social science still remains a controversial issue. For a proper understanding of this instructive controversy, the presuppositions of these two disciplines need to be critically and philosophically reviewed. Otherwise the true perspective of the controversy remains undisclosed and therefore unintelligible.\u003c\/p\u003e","brand":"D. P. Chattopadhaya","offers":[{"title":"Default Title","offer_id":42239722651786,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120809543.jpg?v=1662548716"},{"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-dutch-in-bengal-and-bihar-1740-1825-a-d","title":"The Dutch in Bengal and Bihar (1740-1825 A.D.)","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: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe middle of the eighteenth century was marked by a tragic turn in the political destiny of India. The tragedy was caused by a number of disintegrating influences which followed as a logical sequel to the decline of central political authority and lack of sound governance. Internal disorders and insolvency of this country not only excited the greed of Asiatic invaders like Nadir Shah and Ahmad Shah. Abdali, but also emboldened the European trading companies like the English, the French and the Dutch to convert this land extent, echoes of their rivalries in other parts of the world. It is well known how of the three competing nations the English at last emerged completely successful with seeds of their supremacy carefully sown by them on the fertile soils of Bengal and the Carnatic. British capture of Chandernagore, the most important French settlement in Bengal, in March, 1775 and their victory at Vandivas in January, 1760, were certainly very significant events facilitating the rise of British political authority in this country. The battle of Bedara also greatly supplemented this process and so there is perfect justification in describing it as one of the decisive forth crippled of Indian History. Dutch influence in Bengal was hence-forth crippled beyond any chance of recovery and under the pressure of some Indian and extra-Indian forces, it completely vanished by the year 1825.\u003c\/span\u003e\u003c\/div\u003e","brand":"Kalikinkar Datta","offers":[{"title":"Default Title","offer_id":42320488366218,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DUTCHINBENGALANDBIHAR.jpg?v=1664192326"},{"product_id":"indian-art-at-delhi-1903","title":"Indian Art at Delhi 1903","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume was first published as a Catalogue and Guide to the Indian Art Exhibition held in Delhi 'to coincide with the Durbar of 1902-03'. The volume is a unique work of documentation of nineteenth-century Indian craftsmanship. The text is enriched with graphic representations of rare specimens of Indian artistry. Its usefulness as a gazetteer and an ethnographical dictionary' makes it invaluable for the students engaged in research of the history of craft and industry in India.\u003c\/p\u003e","brand":"George Watt","offers":[{"title":"Default Title","offer_id":42324461682826,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120802780.jpg?v=1664264885"},{"product_id":"studies-in-jaina-history-and-culture-disputes-and-dialogues","title":"Studies in Jaina History and Culture","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe last ten years have seen interest in Jainism increasing, with this previously little-known Indian religion assuming a significant place in religious studies.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eStudies in Jaina History and Culture break new ground by investigating the doctrinal differences and debates amongst the Jains rather than presenting Jainism as a seamless whole whose doctrinal core has remained virtually unchanged throughout its long history. The focus of the book is the discourse concerning orthodoxy and heresy in the Jaina tradition, the question of omniscience and Jaina logic, role models for women and female identity, Jaina schools and sects, religious property, law and ethics. The internal diversity of the Jaina tradition and Jain techniques of living with diversity are explored from an interdisciplinary point of view by fifteen leading scholars in Jaina studies. The contributors focus on the principal social units of the tradition: the schools, movements, sects and orders, rather than Jain religious culture in the abstract.\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003ePeter Flugel provides a representative snapshot of the current state of Jaina studies that will interest students and academics involved in the study of religion or South Asian cultures.\u003c\/span\u003e\u003c\/p\u003e","brand":"Peter Flugel","offers":[{"title":"Default Title","offer_id":42341963104394,"sku":"","price":1400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/studiesinjainahistoryandculture.jpg?v=1664446371"},{"product_id":"resistance-and-reform-in-tibet","title":"Resistance and Reform in Tibet","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eTibet exerts a powerful fascination far beyond its borders; remoteness and the deeply pervasive character of Tibetan Buddhism have provided the setting for countless works of romance adventure and fantasy. Resistance and Reform in Tibet reveal the emergence of a distinctive, modern Tibetan society and the sophistication, creativity and resourcefulness of its people's responses to Chinese domination. Tibet today is neither a socialist idyll nor a regimented gulag but a rich mixture of traditional and innovative strategies in an ancient nation's struggle for survival.\u003c\/span\u003e\u003c\/p\u003e","brand":"Robert Barnett, Shirin Akiner","offers":[{"title":"Default Title","offer_id":42342008160394,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120813717.jpg?v=1664446952"},{"product_id":"the-origin-of-meditation","title":"The Origin of Meditation","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMany have printed on paper the dialogue connecting Krishna with Arjuna in the Mahabharata. A great deal was left unarticulated but it unquestionably was understood by Krishna's addressees. Perception of the message of the Bhagavad Geeta is easier said than done. A lecturer and guide are mandatory to unleash its significance for us. From beginning to end, insightful Sanjaya unfolds where meditation was first introduced aeons ago. The Origin of Meditation simplifies and demystifies the process of self-discovery by offering a matter-of-fact guide to spiritual unfoldment through discussion and dialogue.\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;\"\u003eSNEH (AHUJA) CHAKRABURTTY was born in Punjab and educated in Zanzibar and in Ireland. She grew up with a deep interest in spirituality. Swami Chinmayananda himself taught her the Vedanta for over twenty years. Thirty-three years later, she makes medicine and philosophy a symbiotic relationship.\u003c\/p\u003e","brand":"Sneh Chakraburtty","offers":[{"title":"Default Title","offer_id":42620139405450,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/41nQNBinXSL.jpg?v=1670836416"},{"product_id":"that-compassionate-touch-of-ma-anandamayee","title":"That Compassionate Touch of Ma Anandamayee","description":"\u003cp\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eEverything that this body says or does, its actions, movements, it's going hither and thither, is done for your sake. Whatever is done for you by this body at any time, it is you who cause it to happen.” _ Shree Shree Anandamayee Ma in reply to a devoteeês query\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThis book contains miracle-laden incidents and strange little happenings depicting Shree Shree Ma Anandamayeeês infinite compassion for Her children. Each narrative carries one particular message- the message of solace and compassion for Her devotees.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe stories of miracles described in the volume corroborate the fact that Shree Shree Ma Aanandamayee lives solely for Her children; for helping and guiding them to become pilgrims of the supreme path- the path that leads to Self-realization and to the supreme ultimate God itself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book makes a revealing study of Mother's supernatural glory. Its appeal is irresistible not only for the devotees of the Mother but for all seekers of God realization.\u003c\/p\u003e","brand":"Narayana Chaudhuri","offers":[{"title":"Paperback","offer_id":42620151726218,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42620151758986,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120802100.jpg?v=1670837755"},{"product_id":"calendars-of-india","title":"Calendars of India","description":"\u003cdiv id=\"bookDescription_feature_div\" class=\"celwidget\" data-feature-name=\"bookDescription\" data-csa-c-type=\"widget\" data-csa-c-content-id=\"bookDescription\" data-csa-c-slot-id=\"bookDescription_feature_div\" data-csa-c-asin=\"8120842766\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-id=\"5qti4z-m0p8pw-ck9lv3-tgrvu7\" data-cel-widget=\"bookDescription_feature_div\" data-mce-fragment=\"1\"\u003e\n\u003cdiv data-a-expander-name=\"book_description_expander\" data-a-expander-collapsed-height=\"140\" class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-mce-fragment=\"1\"\u003e\n\u003cdiv aria-expanded=\"false\" class=\"a-expander-content a-expander-partial-collapse-content\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eCalendars are created by civilizations to give meaning to the continuous flow of time according to their worldviews. Over the past millennia, India has developed its own unique collection of many calendars for regulating its religious and cultural life. The current book presents a comprehensive account of their structure and relative importance at the present time and places them in the context of other calendars prevalent outside India. Suggestions have also been made for making some changes to bring them in line with our current astronomical knowledge. This book will be very useful to students and anyone who is curious about calendars.\u003c\/span\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Dr. Vinod K. Mishra","offers":[{"title":"Default Title","offer_id":42650040107146,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CALENDARSOFINDIA.jpg?v=1672222107"},{"product_id":"ancient-india-r-c-majumdar","title":"Ancient India","description":"\u003cp style=\"text-align: left;\"\u003eThis is a comprehensive, intelligible, and interesting portrait of Ancient Indian History and Civilization from a national historical point of view. The work is divided into three broad divisions of the natural course of cultural development in Ancient India:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) From the prehistoric age to 600 B.C.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) From 600 B.C. to 300 A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) From 300 A.D. to 1200 A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work describes the political, economic, religious, and cultural conditions of the country, the expansionist activities, and the colonisation schemes of her rulers in the Far East. Political theories and administrative organizations are also discussed but more stress has been laid on the religious, literary and cultural aspects of Ancient India. Among the more important additions may be mentioned in the chapters on the prehistoric age, including the Indus Valley Civilization, a more detailed account of the ancient republican clans and the various medieval local dynasties, especially those of the south and the development of art and colonisation. Important changes, though much less extensive, have been made in chapters dealing with political theory and administrative system, as well as the social and economic condition and an entirely new section on coins have been added. Considerable other modifications and rearrangements, involving re-grouping of chapters, have been made and more copious footnotes and fuller bibliography have been added for the guidance of advanced students. The book is of a more advanced type. It would meet the needs not only of general readers but also of earnest students who require a thorough grasp of the essential facts and features before taking up specialized study in any branch of the subject. It would also fulfil the requirements of the candidates for competitive examinations in which Ancient Indian History and Culture is a prescribed subject.\u003cbr\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\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cleft\u003e\u003cb\u003eRamesh Chandra Majumdar\u003c\/b\u003e\u003c\/left\u003e\u003cspan\u003e \u003c\/span\u003e(1888- 1980) was an Indian historian of great repute. He is sometimes called \"the dean of Indian historians\" for his colossal contribution to the study of Indian history. Born in Khandapara in Faridpur District (now in Bangladesh) he did his B.A. from Presidency College, Calcutta, in 1909 and M.A. from Calcutta University in 1911. He got his doctorate for his thesis \"Corporate Life in Ancient India.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe started his teaching career as a lecturer at Dacca Government Training College. Since 1914, he spent seven years as a Professor of history at the University of Calcutta. In 1921 he joined the newly established University of Dacca as a Professor of History, where he served, as the Head of the Department of History as well as the Dean of the Faculty of Arts. Then he became the Vice Chancellor of that University, for five years from 1937 to 1942.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1955 Majumdar became the founder-principal of the College of Indology of Nagpur University. In 1958-59 he taught Indian history at the Universities of Chicago and Pennsylvania. He was also the president of the Asiatic Society (1966-68) and the Vangiya Sahitya Parisad (1968-69).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome of his well-known works are The Early History of Bengal (1924); An Advanced History of India (1960); The History and Culture of the Indian People, 11 Vols. (1951-77), and History of the Freedom Movement in India. 3 Vols., etc.\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;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndia is bounded on the north by the Himalayas and on the south, east, and west by the open sea. On the northeast and on the northwest, ranges of hills connect the main chain of the Himalayas with the sea.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndia is thus naturally protected on all sides. It must not be supposed, however, that she was cut off from the rest of the world by these formidable barriers. The Himalayas is the most inaccessible frontier that nature has designed for any country, but even here, there are roads from Tibet to Nepal that have carried for ages not merely peaceful missionaries of culture and religion, but on rare occasions even formidable hosts of soldiers as well. Besides, there are mountain passes in the northwest which have served for ages as the high road of communication between India and the outer world.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are several passes across the Hindu Kush, and the most frequented route on this side of the hill range is the one that runs along the valley of the Kabul river and then descends to Peshawar, through the Khyber Pass, a' winding and narrow defile over 20 miles long. Another well-known route runs from Herat to Kandahar and then descends to the Sindhu (Indus) valley through the Bolan Pass. Another road from the west passes along the inhospitable Makran coast. Apart from invasions and immigrations unrecorded' in history, in-numerable bands of colonists, merchants, and conquering hosts entered and left India through these passes in historical times ever since the Aryans crossed the Hindu Kush about four thousand years ago.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe north-eastern chains .contain a remarkable gap through which the Brahmaputra enters India, and it must have been frequented by people of all ages, though recorded instances are few and far between. The hills further south are covered with dense forests and it is difficult to cross them, but merchants, missionaries, and sometimes even armed hosts are known to have passed through them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the gravest defects of Indian culture, which defy rational explanation, is the aversion of Indians to writing the Absence of history. They applied themselves to all conceivable branches of literature and excelled in many of them, but they never seriously took to the writing of history. It is difficult to accept the view, too often maintained, that the Indians totally lacked the historical sense. This is discredited by the few historical texts, local chronicles like those of Nepal, Gujarat, Kashmir, and other places, and a large number of inscriptions that have come down to us. Still, the fact remains that the Indians displayed a strange indifference towards properly recording the public events of their country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRudiments of history are indeed preserved in the Puranas and the Epics. We find lists of kings and sometimes, though Sources of very rarely, their achievements, but it is impossible to arrange them in chronological order without extraneous help. References to historical events and traditions are also scattered in other books, and valuable information is thus obtained from the different branches of literature, both secular and religious, even from such books as the grammatical works of Panini and Patanjali. Biographical works of great historical persons are, of course, of great value, and we are fortunate in possessing a number. of them, such as Harsha-charita by Banabhatta, Vikramankadeva-Charita by Bilhana, Navasahasanka-charita of Padmagupta, Rama-charita of Sandh- yakara Nandi, Bhojaprabandha by Ballala, Gaudavaho by Yakpatiraja, Kumarapala-Charita, both by Jayasimha and Hemachandra, Hammira-kavya of Nayachandra, Prithviraj-Charita by Chand-Bardai, and Prithviraja-Vijaya by an anonymous writer.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is only one historical work, properly so called, written by Kalhana in the 12th century A. D. This is Rajatarangini which deals with the history of Kashmir from the earliest times up to the date of the composition of that work. It as sums, however, a regular historical form only from the seventh century A. D., the earlier chapters being a medley of confused traditions and fanciful imaginations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface To The First Editon\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a revised and enlarged edition of my \"Outline of Ancient Indian History and Civilisation\" which was published in 1927 and has been out of print since 1938. Constant demands for the book, ever since, showed that the object with which it was written, as .explained in the preface, was more than fulfilled. Owing to a variety of circumstances I could not bring out a second edition of the book during the next ten years. When at last I had some leisure to take up the work, I found that the book, in its present form, has, to some extent, outlived its utility, as there are already several other works of the same nature in the field. At the same time, I felt the necessity of a book on ancient Indian history and culture of a more advanced type; which would not only serve the needs of general readers but may also be used as a preliminary handbook by more earnest students. require a thorough grasp of the essential facts and features before taking up specialised study in any branch of the subject. Incidentally] also kept in view the requirements of the growing number of candidates for competitive examinations in which ancient Indian history and culture is a prescribed subject. Various personal references to me showed that the competitors keenly feel the .absence of a single treatise on the subject such as is available for other periods of Indian history and the history of other countries. The few books that exist, like V. A .. Smith's Early History of India, are either inComplete (dealing only with the political history) or out of date, and even for a rudimentary knowledge of the Subject, such students have to go through a large number of books, which they often find it difficult to select and also to procure.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe additions and alterations which were found necessary to meet all these requirements proved to be so considerable that the new book could not, with due propriety, be regarded merely as a revised second edition of the old work. I have therefore adopted a new title (or this book, though considerable portions of the old one have been incorporated in it, and the general plan has not been materially altered.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong the more important additions may be mentioned the chapters on the prehistoric age, including the Indus Valley Civilization, a more detailed account of the ancient republican clans and the various mediaeval local dynasties, especially those of the south, and the development of art and colonisation. Important changes, though much less extensive, have been made in chapters dealing with political theory and administrative system, as well 'as social and economic conditions, and an entirely new section on coins has- been added. Considerable other modifications and re-arrangements, involving re-grouping of chapters, have been made, and more copious footnotes and fuller bibliography have been added for the guidance of advanced students. On the whole, the revision has been a laborious undertaking. and I have spared no pains to make this work useful not only to general readers but also to advanced students and candidates for competitive examinations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is hardly necessary to add that in dealing with ancient India I have used the geographical name to denote the whole country and ignored the present political division. But I have adopted some of the new spellings of geographical. names introduced in Independent India. such as Ganga and Sindnu, for Ganges and Indus, except where they are used in adjective phrases like 'Indus valley'; though, due to inadvertence, the old forms and spellings may .occur here and there along with the new ones. In writing modem geographical and personal names, no diacritical mark has been used except to indicate long a.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface To The Second Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first edition of this book has been out of print for a good many years. The second edition has been long delayed because I wanted to revise it thoroughly and bring it up-to-date, and I could not do so long on account of my various pre-occupation and absence from India. In this new edition, more details have been added to the history and culture of South India, and some recent publications have been added to the Bibliography.\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\u003eList of Plates\u003c\/td\u003e\n\u003ctd\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe System of Transliteration\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\u003eIntroduction: I. Physical Characteristics\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII. Sources of Indian History\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBOOK I. FROM THE EARLIEST TIMES TO 600 B.C.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI. The Prehistoric Age-Early Man and his Implements\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII. The Prehistoric Age-Race and Culture\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIll. The Sindhu (Indus) Valley Civilization\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV. The Aryans\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV. The Vedas\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI. Early Aryan Society\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII. Later Vedic Period-Political History\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII. Later Vedic Period-Political theory and administrative system\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX. Later Vedic Period-Social and Religious Condition\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBOOK II. FROM C. 600 B. C. TO C. 300 A.D.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI. Political History from the Sixth to the fourth century B.C.\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII. The Maurya Empire\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII. From the end of the first to the beginning of\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ethe second Magadha Empire (Second-century RC. to fourth century A.D.)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV. Political Theory and Administrative Organisation\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV. New Religious Movements\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI. Literature\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII. The Epics and the Hindu Society\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII. Colonisation and Economic Condition\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX. Art.\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBOOK III. FROM C. 300 A. D. To C. 1200 A. D.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.The Gupta Empire\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII. North India from C. 500 A. D. to 650 A.D.\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII. North India from C. 650 A.D. to C. 800 A\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV. The Deccan up to the rise of the Rashtrakutas\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV. The Struggle for Supremacy- The Rashtrakutas,\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ethe Palas, and the Gurjara-Pratiharas\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI. Downfall of the Pratihara Empire\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII. Invasions of Sultan Mahmud\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII. Northern India in the 11th and 12th centuries A.D.\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX. The Muslim Conquest of Northern India\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX. Nepal and Kashmir\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI. Rise and Fall of Empires in the Deccan\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII. Eastern and Western Deccan\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII. South Indian\u003c\/td\u003e\n\u003ctd\u003e394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV. Political Theory and Public Administration\u003c\/td\u003e\n\u003ctd\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV. Growth of Local Sdf-government\u003c\/td\u003e\n\u003ctd\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVI. Religion\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII. Literature\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVIII. The System of Education\u003c\/td\u003e\n\u003ctd\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX. Economic Condition\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX. Art and Architecture\u003c\/td\u003e\n\u003ctd\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI. Degradation of Hindu Society\u003c\/td\u003e\n\u003ctd\u003e468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII. Indian Colonies in the Far East\u003c\/td\u003e\n\u003ctd\u003e476\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIdentification of ancient places\u003c\/td\u003e\n\u003ctd\u003e514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e518\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"R. C. Majumdar","offers":[{"title":"Paperback","offer_id":42650427228298,"sku":"","price":480.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42650427261066,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AncientIndiaMAJUMDAR.jpg?v=1672230939"},{"product_id":"position-of-women-in-hindu-civilization-from-prehistoric-times-to-the-present-a-s-altekar","title":"Position of Women in Hindu Civilization","description":"\u003cp\u003eThere are some monographs that deal with the position of Hindu women in particular periods of Indian history, but no work has as yet been written that reviews their position throughout the long history of Hindu civilization. An attempt has been made in this book to describe the position of women in Hindu civilization from prehistoric times to the present day and to indicate the general lines on which the various problems that confront Hindu women (and therefore men also) should be tackled in order to get a fairly satisfactory solution. The opening chapter deals with the problems relating to the childhood and education of women. Then follow two chapters (II and III), which deal with the numerous complex problems connected with marriage and married life. In the next two chapters (IV and V), the position of the widow in society has been considered. The place of women in public life and religion has been dealt with in chapters VI and VII. In chapters VIII and IX various questions connected with proprietary rights have been discussed. Fashions of dress ornaments and coiffure are described in chapter X and illustrated with eight plates. Chapter XI deals with the general attitude of society towards women, both in normal and abnormal times and situations. The Position of Women in Hindu Civilization will enable the reader to understand the subject from a true perspective, as it is based upon a critical and impartial survey of all the available data. The work not only surveys the position of Hindu women during the last four thousand years but also indicates the general lines on which the present-day problems confronting them should be solved. The treatment is quite impartial; the limitations of the Hindu Civilization have not been passed over nor have its excellences exaggerated, nor vice versa. The subject has never been treated with such realism, accuracy, impartiality, and comprehensiveness. The general reader will find the book absorbingly interesting. The scholar will find it original and illuminating. The student of sociology will find it stimulating and indispensable.\u003c\/p\u003e\n\u003cp class=\"cat-txt\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eAnant Sadashiv Altekar was a historian, archaeologist, and numismatist from Maharashtra, India. He was the Manindra Chandra Nandy's Professor and Head of the Department of Ancient Indian History and Culture at Banaras Hindu University in Varanasi, India, and later the director of the Kashi Prasad Jayaswal Research Institute\u003cspan\u003e \u003c\/span\u003eand University Professor of Ancient Indian History and Culture at the Patna University, both in Patna, India.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface to the First Edition\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eThere are some monographs which deal with he position of Hindu women in particular periods of Indian history, but no work has as yet been written which reviews their position throughout the long history of Hindu civilization. An attempt has therefore been made in this book to describe the position of women in Hindu civilization from prehistoric times to the present day, and to indicate the general lines on which the various problems that confront Hindu women (and therefore men also) should be tackled in order to get a fairly satisfactory solution. Every effort has been made to utilize all possible sources of information,-Vedic, Epic, Jain, Buddhist, Smriti and classical\u003cspan\u003e Sanskrit \u003c\/span\u003eliteratures, sculptures and paintings, coins and inscription, narratives of foreign travelers, both ancient and medieval, accounts of European merchants and missionaries, Government blue books and reports, modern works on the feminists movement, both in the East and the West. Most of the above authorities have been consulted in the original.\u003c\/p\u003e\n\u003cp\u003eThe opening chapter deals with the problems relating to the childhood and education of women. Then follow two chapters (II and III), which deal with the numerous complex problems connected with marriage and married life. In the next two chapters (IV and V), the position of the widow in society has been considered. The place of women in public life and religion has been dealt with in chapters VI and VII. In chapters VIII and IX various questions connected with proprietary rights have been discussed. Fashions of dress, ornaments and coiffure are described in chapter X, and illustrated with eight plates. Chapter XI deals with the general attitude of society towards women, both in normal and abnormal times and situations.\u003c\/p\u003e\n\u003cp\u003eEach chapter deals with the history and development of its topic from the earliest time to the present day, and then suggests at the conclusion the lines on which the present day problems connected with its should be solved. This method enables the reader to get a continuous and connected idea of the history of the particular topic or institution from age to age, and to realize the full nature and significance of the different forces that were governing its general development or vicissitudes. The method, however, has one defect; it does not enable the reader to have a complete and synthetic picture of the position of women in any particular age. The concluding chapter therefore takes a general review of the whole subject, and delineates in broad outlines the general position of women in its entirety in the different periods of Hindu civilization, and discusses at full length the various causes that were responsible for the changes that were taking place from age to age. It is confidently hoped that the reader will find the subject treated in a very comprehensive manner.\u003c\/p\u003e\n\u003cp\u003eA general knowledge of the position and status of women in the main civilizations of ancient and modern times, both in the East and the West, is necessary in order to get a proper perspective for the evaluation of Hindu culture with reference to its attitude towards women and their problems in the different periods of our history. Otherwise we would be too much prone to blame or praise. An effort has therefore been made in this work to enlighten the reader about the position of women in some of the important countries and civilizations with reference to most of the topics discussed in the book. This will enable him to form a correct and comparative estimate about the achievements and limitations of our civilization regarding the women and her problems.\u003c\/p\u003e\n\u003cp\u003eThe subject matter of the book bristle with controversial topics, and it is quite possible that some of my readers and reviewers may not agree with me in my conclusions. Some of them may think that I have been rather partial to ancient Hindu culture; others may hold that I have been unnecessarily severe in exposing its defects. Some may feel that the remedies suggested are too drastic, others may opine that they do not go far enough. These differences of opinion are, however, inevitable. I would assure both the reader and the critic that it has been my constant endeavour to treat the subject as impartially as possible. Limitations of our culture have not been passed over, nor its excellences magnified, nor vice versa. The historian can hold no brief either for the past or for the present, either for the East or for the West.\u003c\/p\u003e\n\u003cp\u003eThe book is mainly a research work, which documents every important statement it makes, and seeks to throw fresh light on many important and obscure points connected with the topics of enquiry. The subject matter has, however, been presented in a manner calculated to be attractive and intelligible to the general reader as well. Every effort has been made not to mar the general flow of the narrative by the introduction and discussion of original passages, or of obscure and unimportant topics. These have been all relegated to footnotes, where the scholar and the more serious reader may study them at leisure. It is therefore hoped that the book will interest both the scholar and the general reader. For the help of the latter, dates of important events and works have also been supplied in brackets at many places.\u003c\/p\u003e\n\u003cp\u003eI am grateful to Dr. S.K. Belvalkar and Principal K.V. Rangaswami Aiyangar for carefully going through the typescript and making a number of valuable suggestions. I am obliged to R.B.K.N. Dikshit, M.A., the Director General of Archaeology in Indian, for giving permission to reproduce the photographs of the sculptures utilized for the plates in this work. I am indebted to my wife Sau. Satyabhamabai for offering me valuable assistance in analyzing the data of sculptures and paintings for the purpose of determining the fashions in dress and ornaments.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface to the Second Edition\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003eThough the first edition of ‘Position of Women in Hindu Civilisation’ was out of print for a few years, it did not become possible for me to bring out the second revised edition. There was a persistent demand for a second edition but various preoccupations prevented me from meeting it.\u003c\/p\u003e\n\u003cp\u003eThe first edition has been thoroughly revised and also considerably enlarged. New evidence that I could gather during the course of my subsequent studies has been utilized for this edition; it mostly confirms old conclusions though it also slightly modifies some of them. The position of nuns has been dealt with in greater details and the status of courtesans has also been considered. The section on the Purda system considers some further aspects. Three more plates have been added to illustrate dress and coiffure. The data supplied by the census of 1951. Have been utilized to make the treatment quite up-to-date.\u003c\/p\u003e\n\u003cp\u003eDuring the last 18 years several changes have taken in the position of Hindu women as far as proprietary rights, marital relations and public life are concerned. These have been fully discussed in the new edition in appropriate places. Unfortunately the legislative changes are taking place slowly and piecemeal, and the book was in the press for three years. So it was difficult to keep pace with them. As a consequence there is one slight inaccuracy on p. 363, which has been corrected in the errata. Though the bill seeking to give the daughter the same right in the patrimony as the brother is before the Parliament for several years, the matter has not yet been decided.\u003c\/p\u003e\n\u003cp\u003eIt is hoped that the second edition of the work will enable the cultured reader, both in India and abroad to get a clear idea of the forces that were moulding the position of women in Hindu society for the last four thousand years and thereby understand the spirit of Hindu civilization.\u003c\/p\u003e\n\u003cp\u003eI am indebted to my daughter Miss Padma Altekar, M.A. for helping me to read the proofs and to Miss Minakshi Bateshvarkar for permitting me to utilize the drawings used for Plates IX-XI.\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=\"90%\"\u003ePreface to the First Edition\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations and Transliteration\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChildhood and Education\u003c\/td\u003e\n\u003ctd\u003ePP. I-33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eImportance of the subject, 1-2; girls relatively unwelcome, 3-5; protest against this tendency, 6; was there female infanticide? 7-8; education in Vedic and Upanishadic periods, 9-10; women authors, teachers, philosophers and doctors, II-3; was there co-education? 13-4 games and recreations, 15-6; setback to education at c. 300 B.C. and its causes, 16-7; education during c. 100-1200 A.D., 17-20; fine and useful arts, 20-I; military training, 21-2; education in Muslim period, 23-4; progress in the last 75 years, 25-6; some suggestions about the present-day problems of female education, 26-8.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChildhood and Education\u003c\/td\u003e\n\u003ctd\u003e34-105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTraces of early promiscuity, 29-30; Vedic and Avestic view of marriage, 31-2; marriage becomes obligatory for girls, 32-5; history and evolution of the eight forms of marriage; why Paisacha and Rakshasa forms were recognized, 36-8; Asura marriage and the custom of bride-price, 49-48; differences between the four approved forms, 42-44; central idea in Brahma marriage, 45-9; bride’s age in marriage about 16 before 300 B.C., 49-53; about 14 upto 100 B.C. 54-5; 12 upto 500 A.D., 56-7; further lowering of the age after I,000 A.D. and its causes, 57-60; age in the medieval times, 60; recent tendency to raise it and causes: the Sarada Act, 61-4; early marriages in Medieval Europe, 64-5; bride’s part in settling the marriage in different ages, 65-8; description of courtship, 68-9, dowry system, 69-72; gotra, caste and horoscope in marriage at different periods, 72-9; significance of the marriage ritual, 79-83; conditions of divorce, 86-7; should it be now legalized? 85-6.\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003eChapter III\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMarried Life\u003c\/td\u003e\n\u003ctd\u003e106-134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTreatment of the bride, 90-3; wife’s status in relation to the husband, 92-4; marital ideal placed before the couple, 95-110; apotheosis of the mother, 100-3; husbands slacker in following the ideal, 103-4; polygamy, supersession and consequent misery, 104-10; free permission to remarry to man alone, 110-II polyandry, 112-4.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter IV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Position of the Widow, Part I\u003c\/td\u003e\n\u003ctd\u003e135-177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSati custom elsewhere, 115-7; Sati custom not in vogue upto c. 300 B.C., 118-20; adopted by a few Kshatriya families in the Punjab, 122-3; custom struggling into existence during 100-500 A.D., 123-4; opposition to the custom, 124-5, why ineffective, 125; Smritis recommend the custom at c. 800 A.D. 126; its growing popularity, 126-8; Brahmanas still opposed to it, 129; the custom among the Rajputs, Marathas and Sikhs, 129-32; Sati ritual, 133-4; was force exercised? 134-5; only about I per cent. Widows became Satis, 134-40; suppression of the custom, 141-2.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter V\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Position of the Widow, Part II\u003c\/td\u003e\n\u003ctd\u003e168-195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLevirate, a common custom in early times, 148; its prevalence in India, and its causes, 143-6; how the custom was stamped out, 146-50; widow-re-marriages prevalent in early times, 150-2; later they become unpopular and are prohibited, why 152-3; child widows permitted to marry upto 1,000 A.D., 154-6; some effects of the prohibition of remarriage, 156-8; Act of 1856 and the developments during the last 75 years, 158-9; tonsure of widows non-existent before 800 A.D., 159-60; how it became common, 160-2; a general resume of the condition of the widow, 162-5.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\n\u003cb\u003eChapter VI\u003c\/b\u003e\u003ccenter\u003e \u003c\/center\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWomen and Public Life\u003c\/td\u003e\n\u003ctd\u003e196-228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePurda system non-existent before the Christian era, 166-9; introduced in a very few royal families only at 200 A.D., 169-70; the custom unknown to general population before the Muslim advent: sculptural and literary evidence, 170-5; it becomes common in the Muslim period, 175-7; seclusion of women in the West, 177-9; careers for women, 179-82; dancing girls and temples, 182-85; women as regnant queens, 185-6; as queen regents, 187-8; as queens and administrative officers, 189-90; the role of ordinary women in the administration, 190-I; developments during the last 75 years, 191-3.\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWomen and Religion\u003c\/td\u003e\n\u003ctd\u003e229-251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEligibility for participation sacrifices independently and jointly with the husband upto c. 300 B.C., 194-199; eligibility for Vedic studies, pp. 200-I; When and why Upanayana and Vedic studies were prohibited, 201-2; consequences of this step, 202-5; women’s place in Pauranic religion, 205-7; women in Buddhism and Jainism, 207-II.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eProprietary Rights During Coverture\u003c\/td\u003e\n\u003ctd\u003e252-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWomen as chattel in early times in India and elsewhere, 212-4; life as joint owner with husband, 214-6; limitations on her joint ownership, 216-7; limited scope of Stridhana in early times, 217-20; enlargement of its scope, 221-2; revolutionary proposals of the Mitakshara, 222-3; women’s power over Stridhana in Mitakshara and Dayabhaga, 223-266; is the Privy Council interpretation of the Mitakshara correct? 227-8; heirs to Stridhana, 228-30; a resume and some suggestions for future developments, 231-3.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter IX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eProprietary Rights: Inheritance and Partition\u003c\/td\u003e\n\u003ctd\u003e234-5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral prejudice against female heirs, 234-5; brotherless daughter fight succeeds in becoming an heir: history of her right, 235-9; a daughter with brothers and heir in Vedic age if unmarried, 239; only one Smriti recognizes her heirship, 240-44; others provide her with a marriage portion only, 241-2; suggestions for some changes I the present law, 245-50; the widow not an heir in early times :Why, 251-2; she was recognized as an heir in c. 200 A.D. by some jurists, 252-4; opposition of other jurists to her claim, 354-5; battle among jurists, 255-7; governments oppose widow’s right, 258-59; her right recognized all over the country after c. 1,200 A.D., 260-I; further important concession in the Dayabhaga school 261-3; widow gets a limited estate, 263-4; were religious gifts an exception? Divergent epigraphic evidence on the point, 264-7; Mitramisra half-inclined to make the widow a full owner, 267-8; modern law and the changes suggested in it, 268-70; mother, grandmother and Sapinda widows as heirs, 270-2; women’s rights at partition, 273-5; general resume, 275-8.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter X\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDress and Ornaments\u003c\/td\u003e\n\u003ctd\u003e334-365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDress in the Vedic and epic periods, 279-81; evidence of the classical literature, 281-2; why busts of women in sculptures and paintings are uncovered in some places, 282-9; modes of wearing sari, sakachchha fashion in the Punjab and Central India and vikachchha fashion in the Gangetic plain and Maharashtra, 289-91; stitched clothes known in pre-Muslim period, 292-2; influence of the Scythian dress, 293-5; widow’s dress, 296; lahanga and odhni, 356-7; recent changes, 297; ornaments, their number and variety, 297-9; numerous artistic fashions of coiffure, 299-300; ointments and lipsticks, 300-I; nose-ring unknown in Hindu period, 301-3; ornaments as a corrective to the law of inheritance, 303-4.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Attitude Towards Women\u003c\/td\u003e\n\u003ctd\u003e366-403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAttitude towards women taken prisoners : liberal view of Smritis allowing their readmission, 305-9; subsequent change in the attitude and its disastrous consequences, 309-13; attitude towards unfaithful wives, 313-15; treatment of women captives, 315-16; women not to be killed, 316-17; general good treatment recommended, 317-19; passages deprecating women: their analysis, 319-21; a spirited reply to them, 321-2; renunciation school generally hostile to women in India and in the West, 321-6; patronizing attitude towards women: its causes, 326-7; theory of perpe tual tutelage of woman: how far true, 327-31; the theory common in the West also, 331-3, a general resume, 333-4-327-31; the theory common in the West also, 331-3, a general resume, 333-4.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRetrospect and Prospect\u003c\/td\u003e\n\u003ctd\u003e404-448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMethod explained, 335-6; a synthetic picture of the position of women in the Vedic age, 336-9; the general position during I,500-500 B.C., 340-I; why the position as a whole was relatively satisfactory, 341-3; general position of women during the period 500 B.C. to 500 A.D., 343-52; why proprietary rights were liberally extended, 352-3; general position during the period 500 A.D. to I, 800 A.D., 353-9; some extenuating circumstances, 359-7; suggested changes in consonance with the spirit of our culture, 367-8.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e769-372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSubject Index\u003c\/td\u003e\n\u003ctd\u003e373-378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003ccenter\u003eList of Plates\u003c\/center\u003e\n\u003cbr\u003e(Bound at The End of The Book)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate I, A Royal Procession.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate II, The Worship of a Bodhi Tree.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate III, A, Yakshini.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate III B, Ckulakoka Devata.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate IV A, A Statue of a Chauri - bearer, front side.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate IV B, The same, back side.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate V A, Sculpture of a Nagini in human form.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate V B, Goddess Goddess seated on a wicker stool.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate VI Portion of a Reception scene.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlate VII, The Worship of a Bodhi Tree\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePlates VIII-XI, Some Fashions of Coiffure.\u003c\/td\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","brand":"A. S. Altekar","offers":[{"title":"Paperback","offer_id":42652596928650,"sku":"","price":595.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42652596961418,"sku":"","price":550.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/POSITIONOFWOMENINHINDUCIVILIZATION.jpg?v=1672311352"},{"product_id":"shri-ramacharitamanasa-of-tulasidasa-the-holy-lake-of-the-acts-of-rama-compact-edition","title":"Shri Ramacharitamanasa of Tulasidasa","description":"\u003cp style=\"text-align: left;\"\u003eKeeping in mind people's ever-increasing quest for the epic, this unique edition of the Ramacharitamanasa with verse-to-verse Hindi and English translations along with Tulsidasa'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 for making it useful to the Indian brethren living abroad to whom the dialect of Tulsidasa'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. 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. A special feature of this edition is the inclusion of Lavakushakanda, Shri Hanuman Chalisa, and Shri Ramashalaka Prashnavali. 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 Tulsidasa's Ramacharitamanasa. A glossary of important proper nouns and epithets is given at the end.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\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.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"R.C. Prasad","offers":[{"title":"Default Title","offer_id":42656356925578,"sku":"","price":695.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ShriRamacharitamanasaofTulasidasa.jpg?v=1672489153"},{"product_id":"the-kautiliya-arthasastra-part-1-sanskrit-text-with-a-glossary","title":"The Kautiliya Arthasastra - Part 1, Sanskrit Text with a Glossary","description":"\u003cp\u003eThe Kautilya Arthasastra is the oldest and most exhaustive treatise on the governance and administration of a state. Starting with the bringing up and education of the young prince, it proceeds to the appointment of ministers and the organization and functioning of various state departments, including the setting up of a secret service. It then sets forth a code of civil and criminal law. In the matter of foreign relations, it puts before the ruler the ideal of a vijigisu (would-be world conqueror) and discusses in great detail the various situations he may have to face in his dealings with foreign states, whether friendly or inimical and points out how he should conduct himself in every case so as to achieve his goal. The present edition comprises three parts.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003ePart I\u003c\/strong\u003e is a new critical edition of the text based on all manuscript evidence available so far as well as on portions of ancient commentaries that have been published. It also takes into account the new commentary on the entire text by T. Ganapati Sastri.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003eR. P. Kangle taught Sanskrit for over thirty years in Government colleges in Gujarat and Maharashtra (old Bombay Presidency) and retired as a Professor of Sanskrit from the Elphinstone College, Bombay in 1954. The three-part work on the Kautilya Arthasastra was published by the University of Bombay between 1961 and 1965. Other publications to his name are in Marathi: The Plays of Kalidasa, Ancient Indian Political Science, Ancient Poetics, Marathi translations of the Kautilya Arthasastra, etc.\u003c\/p\u003e","brand":"R. P. Kangle","offers":[{"title":"Default Title","offer_id":42661694636170,"sku":"","price":850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/KAUTILIYAARTHASHASTRA1_97f5775e-8023-473d-9a04-64755c5f7888.jpg?v=1672733791"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/history-and-culture-692969.jpg?v=1748420143","url":"https:\/\/www.motilalbanarsidass.com\/collections\/history-and-culture.oembed?page=10","provider":"Motilal Banarsidass","version":"1.0","type":"link"}