{"title":"History of Literature and Criticism","description":"","products":[{"product_id":"from-vasubandhu-to-caitanya-studies-in-indian-philosophy-and-its-textual-history","title":"From Vasubandhu to Caitanya","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe chapter in this volume is a selection of papers presented in the general Philosophy Section at the 12th World Sanskrit Conference in Helsinki, Finland. The first part of the book, Studies in Indian Philosophy, contains nine studies on individual topics and concepts in Indian philosophy from various perspectives: historical-philological, philosophical and comparative. They are inter alia concerned with such fundamental issues as the characteristic signs of the Self, the concept of vijnaptimatrata in Vasubandhu's Yogacara, the notion of unchanging cognition in the writings of the Kashmirian author Ramakantha, the definition of existence according to the late Buddhist philosopher Jnanasrimitra, and the significance of the sadhana catustaya in Vedanta. In the second part of the book, two papers contribute to the study of the textual history of Indian philosophy, with a focus on the Patanjalayogasastra and Candrananda's commentary on the Vaisesikasutra. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp 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;\"\u003e\u003cspan face=\"Arial\" style=\"font-family: Arial;\" data-mce-fragment=\"1\"\u003e\u003cstrong\u003eJOHANNES BRONKHORST\u003c\/strong\u003e is a Professor of Indian Studies at the University of Lausanne, Switzerland. He has authored several books and articles on traditional Sanskrit linguistics, Indian thought, the history of asceticism and meditation in Indian religions.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eKARIN PREISENDANZ\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eis a Professor of Indology at the University of Vienna, Austria. Her main research interests are in the areas of Nyaya, Vaisesika and Sankhya, as well as in classical Ayurveda under its philosophical, religious and cultural aspects. She is co-editor of the Publications of the De Nobili Research Library, Vienna, and of the Wiener Zeitschrift fur die Kunde Sudasiens\/Vienna Journal of South Asian Studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003ePETIERI KOSKIKALLIO and ASKO PARPOLA,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eSecretary General and President, respectively, of the 12th World Sanskrit Conference, are Finnish Indologists. Asko Parpola is a Professor Emeritus of South Asian and Indo-European Studies at the University of Helsinki.\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 General Session of the Philosophy Section at the 12th World Sanskrit Conference, Helsinki, comprised altogether twenty-two papers in practically all areas of Indian philosophy. All six traditional darsanas were covered: Nyaya and Vaisesika, Samkhya and Yoga, as well as\u003cspan\u003e Mimamsa \u003c\/span\u003eand Vedanta with their sub-traditions. Furthermore, there were contributions to the philosophy of the Saiva Siddhanta tradition, on Carvaka and Buddhist philosophy, and on the grammatical philosophy of Bhartrhari. The individual papers addressed a wide variety of subjects from different perspectives and with different methodologies. They treated inter alia the lively and controversial interaction between philosophical traditions, their overlap with religious traditions, the influence of grammar on philosophy, and the dynamics of changes of meaning within individual traditions. Some papers focused on philological–historical aspects and aspects of the textual transmission of philosophical works. The present volume contains a selection of eleven representative papers by authors from India, Japan, Hungary, Switzerland, Germany, Great Britain and the U.S.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe editors would like to acknowledge their gratefulness to their editorial assistants, Ms. Judith Starecek (Vienna), who worked on the papers by Bogdan Diaconescu, Ravi Gupta, Shashiprabha Kumar, Taiken Kyuma, Karen Lang, Philipp A. Maas, Sujata Purkayastha and Ferenc Ruzsa, and Mr Bogdan Diaconescu (Lausanne), who assisted in the editing of the papers by Kyo Kano, Rajam Raghunathan and Alex Watson. Ms Alexandra Bockle (Vienna) was so kind to perform the important task of going through the completed volume with a view to the harmonization of style. She also read the final proofs and prepared the list of index terms. Mr Keith Allen (Oxford) did the first round of English editing for all papers written by non-native speakers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe editors also wish to thank the hosts and organizers of the conference for their warm hospitality and efficiency, and the Finnish Cultural Foundation for its generous support of the publication of this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe publication of this volume has unfortunately been delayed by a number of factors beyond our control. Nevertheless, we do hope that scholars will derive pleasure and benefit from reading it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eStudies in Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKYO KANO\u003cbr\u003eOn the Lingas of Atman\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSUJATA PURKAYASTHA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVijnaptimatrata in Yogacara Buddhism:\u003cbr\u003eA Study in the Concept of the Absolute\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRAJAM RAGHUNATHAN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Critical Look at Stcherbatsky’s Translation of\u003cbr\u003eDharmakirti’s Nyayabindu\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKAREN C. LANG\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCandrakirti’s Critique of the Samkhya Concepts of\u003cbr\u003ePurusa and Prakrti\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSHASHIPRABHA KUMAR\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 Significance of Sadhanacatustaya in Vedanta\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eALEX WATSON\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRamakantha’s Concept of Unchanging Cognition\u003cbr\u003e(nityajnana): Influence from Buddhism, Samkhya and Vedanta\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTAIKEN KYUMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJnanasrimitra on the Definition of Existence\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBOGDAN DIACONESCU\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCognizing through Paraphrase: The Principal Qualificand\u003cbr\u003e(mukhyavisesya) in Mimamsa, Nyaya and Vyakarana\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRAVI M. GUPTA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBhaktiand Vedanta: Do They Mix?\u003cbr\u003eThe Case of Caitanya Vaisnavism\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eStudies in the Textual History of Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePHILIPP A. MAAS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eOn the Written Transmission of the Patanjalayogasastra\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eFERENC RUZSA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTwo MSS of Candrananda’s Vrtti on the Vaisesikasutra and the Errors of the Copyists\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Johannes Bronkhorst, Karin Preisendanz","offers":[{"title":"Default Title","offer_id":41556757872778,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/FROMVASUBANDHUTOCAITANYA.jpg?v=1660387453"},{"product_id":"pali-metre-a-contribution-to-the-history-of-indian-literature","title":"Pali Metre","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 (265 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: center;\"\u003e\n\u003cstrong\u003eAbout The Book:pali\u003c\/strong\u003e\u003cstrong\u003e \u003c\/strong\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: center;\"\u003e\u003cstrong\u003e\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\u003cspan data-mce-fragment=\"1\"\u003eThe present work is a study of the problems presented by the metres in the Pali Canon, seen in their historical setting as representing the Early Middle Indian phase in the development of Indian metrics. During this phase, which is regarded as corresponding to a turning point in the linguistic transition from Old Indian (Vedic) to Late Middle Indian (Apabhramsa), a number of new metres appeared and an entirely new technique of versification was developed, differing in principle from the old Vedic technique. The new technique was adopted alike for the Sanskrit and Prakrit literature of the following centuries and its understanding should lead to a better appreciation of that phase of Indian poetry too. The attempt is made to collect and assess all previous contributions to the study of the ancient Indian metres and closely related subjects. The interrelations between these connected fields have been sought, leading to mutual elucidation of problems. The language of the Pali Canon presents many difficulties which have to be investigated before we can tackle the problems of scansion, whilst the linguistic and metrical trends constantly interacted. The most significant feature of the new metres was their close connection with music, the study of which has proved to be indispensable in our research on the history of Indian literature. Pali Text Society, Ancillary Works\u003c\/span\u003e\u003c\/div\u003e","brand":"A. K. Warder","offers":[{"title":"Default Title","offer_id":41652199587978,"sku":"","price":425.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/palimetre.jpg?v=1660892844"},{"product_id":"history-of-classical-sanskrit-literature","title":"History of Classical Sanskrit Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is an analytical account of classical Sanskrit literature from its historical perspective. It is divided into six books, of several chapters, each dealing with a particular branch of Sanskrit learning. Book I deals with the great epics of India-the Ramayana and the Mahabharata as well as the Puranas and the Tantras; Book II with the Kavya and its varieties; Book III with Kathanaka, Brhatkatha, Pancatantra and other tales; Book IV with Gadyakavya and Campu literature and Book V with the dramatic literature and Book VI with the Alankara, Sangita, Kama and Chandas literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is full of references; the footnotes refer to a variety of sources, legendary, inscriptional numismatic, architectural and literary. The writer has exploited all the relevant material from the journals, catalogues, annals, reports and other documents in discussing the vexed problems of the date, place, genealogy of the authors and the literary tendencies of their compositions. His methodology of literary criticism is rationalistic and bears the stamp of the modern scientific age. The elaborate index, the critical introduction, the exhaustive bibliography, the list of abbreviations, the table of transliteration and a supplement are the most useful additions to this interesting and instructive work of literary history.\u003c\/p\u003e","brand":"M. Krishnamachariar","offers":[{"title":"Default Title","offer_id":41676710903946,"sku":"","price":1950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFCLASSICALSANSKRITLITERATURE.jpg?v=1661329732"},{"product_id":"a-history-of-sanskrit-literature","title":"A History of Sanskrit Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is undoubtedly a surprising fact that down to the publication of this book, the history of Sanskrit literature as a whole has been written in English. For not only does that literature possess much intrinsic merit, but the light it sheds on the life and thought of the population which were of particular interest to the British nation. Owing chiefly to the lack of an adequate account of the subject, few, even of the young men who left Britain every year to be its future rulers, required connected information about the literature in which the civilisation of Modern India can be traced to its sources, and without which that civilisation cannot be fully understood.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work presents a complete history of Sanskrit literature in a condensed and succinct form. It embodies a general study of the Vedic, Epic Puranic, Classical and Philosophical Literature. It sheds light on the life and thought of Ancient and Medieval India as reflected in the literary productions of those periods. The brief epitome is given in the Appendix on Technical Literature including Law, Science and Arts and instructive. The bibliographical notes and index appended at the end add to the value and render the work most useful to the reader. Even in this, even the outstanding research of eminent antiquarians has become outdated, the utility of this small work has not diminished by the passing away of three-quarters of a century.\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\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eARTHUR ANTHONY MACDONELL (1854- 1930), born in India was educated at Gottingen University. He matriculated in 1876 at Corpus Christi College, Oxford, and gained three scholarships for German, Chinese, and the Boden Scholarship for Sanskrit. He graduated with classical honours in 1880 and was appointed Taylorian Teacher of German at Oxford. In 1883 he obtained his Ph.D. from the University of Leipzig and then became Deputy Professor of Sanskrit at Oxford in 1888, and Boden Professor of Sanskrit in 1899. He edited various Sanskrit texts, wrote the grammar, compiled a dictionary, and published a Vedic grammar, a Vedic Reader, and a work. Vedic Mythology; he also wrote a history of Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong his works include A History of Sanskrit Literature, The Brhad-Devata Attributed to Saunaka: A Summary of the Deities and Myths of the Rgveda-critically edited in the original Sanskrit with an introduction and seven appendices and translated into English with critical and illustrative notes, A Vedic Grammar for Students; History of Vedic Mythology, A Practical Sanskrit Dictionary with Transliteration, Accentuation, and Etymological Analysis, A Sanskrit Grammar for Students, and A Vedic Reader for Students.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is undoubtedly a surprising fact that down to the present time, no history of Sanskrit literature as a whole has been written in English. For not only does that literature possess much intrinsic merit, but the light it sheds on the life and thought of the population of our Indian Empire ought to have a peculiar interest for the British nation. Owing chiefly to the lack of an adequate account of the subject, few, even of the young men who leave these shores every year to be its future rulers, possess any connected information about the literature in which the civilisation of Modern India can be traced to its sources, and without which that civilisation cannot be fully understood. It was, therefore, with the greatest pleasure that I accepted Mr. Gosse's invitation to contribute a volume to this series of Literatures of the World; for this appeared to me to be a peculiarly good opportunity for diffusing information on a subject in which more than twenty years of continuous study and teaching had instilled into me an ever-deepening Interest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Max Muller's valuable History of Ancient Sanskrit Literature is limited in its scope to the Vedic period. It has long been out of print, and Vedic research has necessarily made great strides in the forty years which have elapsed since its publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe only book accessible to the English reader on the history of Sanskrit literature, in general, has hitherto been the translation of Professor Weber's Academical Lectures on Indian Literature, as delivered nearly half a century ago in Berlin. The numerous and often very lengthy notes in this work supply the results of research during the next twenty-five years; but as these notes often modify, or even cancel, the statements of the unaltered original text of 1852, the result is bewildering to the student. Much new light has been thrown on various branches of Sanskrit literature since 1878, when the last notes were added to this translation, which, moreover, is not in any way adapted to the wants of the general reader. The only work on the subject appealing to the latter is the late Sir M. Monier Williams's Indian Wisdom. That book, however, although it furnishes, in addition to the translated specimens, some account of the chief departments of Sanskrit literature, is not a history. There is thus distinctly a twofold demand in this country for a history of Sanskrit literature. The student is in want of a guide setting forth in a clear and trustworthy manner the results of research down to the present time, and the cultivated English reader looks for a book presenting in an intelligible end attractive form information which Inuit have a special interest to us owing to our close relations with India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo lack space, no less than to the scope of the present series, is due to the exclusion of a full account of the technical literature of law, science, and art which contains much that would interest even the general reader; but the brief epitome given in the Appendix will, I hope, suffice to direct the student to all the most important authorities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the bibliographical notes, I trust that, though necessarily restricted in extent, they will enable the student to find all further information he may want on matters of detail; for instance, the evidence for approximate dates, which had occasionally to be summarily stated even in the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn writing this history of Sanskrit literature, I have dwelt more on the life and thought of Ancient India; which that literature embodies, than would perhaps have appeared necessary in the case of European literature. This I have done partly because Sanskrit literature, as representing an independent civilisation entirely different from that of the West, requires more explanation than most others; and partly because, owing to the remarkable continuity of Indian culture, the religious and social institutions of Modern India are constantly illustrated by those of the past.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the above-mentioned works of Professors Max Muller and Weber, I have made considerable use of Professor L. von Schroeder's excellent Indians Literature and culture (1887). I have further consulted in one way or another nearly all the books and monographs mentioned in the bibliographical notes. Much of what I have written is also based on my own studies of Sanskrit literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the quotations which I have given by way of illustration I have carefully selected from the original works. Excepting the short extracts on page 281 from Cowell and Thomas's excellent translation of the Harsacarita, all the renderings of these are my own. In my versions of Rgvedic stanzas I have, however, occasionally borrowed a line or phrase from Griffith. Nearly all my renderings are as close as the use of metre permits. I have endeavoured to r(.produce, as far as possible, the measures of the original, except in the quotations from the dramas, where I have always employed blank verse. I have throughout refrained from rhyme, as misrepresenting the original Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the transliteration of Sanskrit words, I have been guided by the desire to avoid the use of letters which might mislead those who do not know Sanskrit. I have, therefore, departed in a few particulars from the system on which Sanskrit scholars are now almost unanimously agreed, and which I otherwise follow myself. Hence for c and ch I have written ch and chh respectively, though in the rare cases where these two appear in combination I have retained cch (instead of chchh). I further use sh for the lingual, s-, and c for the palatal 1 and ri for the vowel r. I have not thought it necessary to distinguish the guttural ri and the palatal 71 by diacritical marks, simply printing, for instance, anga and Mancha. The reader who is unacquainted with Sanskrit will thus pronounce all words correctly by simply treating all the consonants as in English, remembering only that the vowels should be sounded as in Italian, and the e and o are always long.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am indebted for some suggestions to my friend Mr. F.C.S. Schiller, Fellow and Tutor of Corpus Christi College, who looked through the final proof of the chapter on Philosophy. To my pupil Mr. A. B. Keith, Boden Sanskrit scholar and Classical scholar of Balliol, who has read all the final proofs with great care, I owe not only the removal of a number of errors of the press but also several valuable criticisms regarding matters of fact.\u003c\/p\u003e","brand":"Arthur Anthony Macdonell","offers":[{"title":"Default Title","offer_id":41676721913994,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFSANSKRITLITERATUREbyAAMackonell.jpg?v=1661330266"},{"product_id":"a-history-of-sanskrit-literature-1","title":"A History of Sanskrit Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTaken in conjunction with Sanskrit Drama, published in 1924, this work covers the field of Classical Sanskrit Literature, as opposed to Vedic Literature, the epics, and the Puranas. To bring the subject matter within the limits of a single volume has rendered it necessary to treat the scientific literature briefly, and to avoid discussions of its subject matter which appertain rather to the historian of grammar, philosophy, law, medicine, astronomy, or mathematics, than to the literary historian. This mode of treatment has rendered it possible, for the first time in any treatise in English on Sanskrit Literature, to pay due attention to the literary qualities of the Kavya. Though it was to Englishmen, such as Sir William Jones and H. T. Colebrooke, that our earliest knowledge of Sanskrit poetry was due, no English poet shared Goethe's marvellous appreciation of the merits of works known to him only through the distorting medium of translations, and attention in England has usually been limited to the Vedic literature, as a source for comparative philology, the history of religion, or Indo-European antiquities; to the mysticism and monism of Sanskrit philosophy; and to the fables and fairy-tales in their relations to western parallels. The neglect of Sanskrit Kavya is doubtless natural. The great poets of India wrote for audiences of experts; they were masters of the learning of their day, long trained in the use of language, and they aim to please by subtlety, not simplicity of effect. They had at their disposal a singularly beautiful speech, and they commanded elaborate and most effective metres. Under these circumstances, it was inevitable that their work should be difficult, but of those who on that score pass them by it may fairly be said ardua dum metuunt amittunt vera viai.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is in the great writers of Kavya alone, headed by Kalidasa, that we find a depth of feeling for life and nature matched with the perfection of expression and rhythm. The Kavya literature includes some of the great poetry of the world, but it can never expect to attain wide popularity in the West, for it is essentially untranslatable German poets like Ruckert can, indeed, base excellent work on Sanskrit originals, but the effects produced are achieved by wholly different means, while English efforts at verse translations fall invariably below a tolerable mediocrity, their diffuse tepidity contrasting painfully with the brilliant condensation of style, the elegance of metre, and the close adaptation of sound to a sense of the originals. I have, therefore, as in my Sanskrit Drama, illustrated the merits of the poets by Sanskrit extracts, adding merely a literal English version, in which no note is taken of variations of text or renderings. To save space I have in the main dealt only with works earlier than A.D. 1200, though especially in the case of the scientific literature important books of a later date are briefly noticed. This book was sent in completed for the press, in January 1926 but the pressure of work at the University Press precluded printing until the summer of 1927\\ when it was deemed best, in order not to delay progress, to assign to this preface the notice of such new discoveries and theories of 1926 and 1927 as might have a permanent interest.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eTAKEN in conjunction with my\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/Hindu\/sanskrit\/\"\u003eSanskrit\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003eDrama, published in 1924, this work covers the field of Classical Sanskrit Literature, as opposed to the Vedic Literature, the epics, and the Puranas. To bring the subject—matter within the limits of a single volume has rendered it necessary to treat the scientific literature briefly, and to avoid discussions of its subject matter which appertain rather to the historian of grammar, phi1osophy, law, medicine, astronomy, or mathematics, than to the literary historian. This mode of treatment has rendered it possible, for the first time in any treatise in English on Sanskrit Literature, to pay due attention to the literary qualities of the Kavya. Though it was to Englishmen, such as Sir William Jones and H. T. Cole-brooke, that our earliest knowledge of Sanskrit poetry was due, no English poet shared Goethe’s marvellous appreciation of the merits of works known to him only through the distorting medium of translations, and attention in England has usually been limited to the Vedic literature, as a source for comparative philology, the history of religion, or Indo—European, antiquities; to the mysticism and monism of, Sanskrit philosophy; and to the fables and fairy-tales in their relations to western parallels.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe neglect of Sanskrit Kavya is doubtless natural. The great poets of India wrote for audiences of experts; they were masters of the learning of their day, long trained in the use of language, and they aim to please by subtlety, not simplicity of effect. They had at their disposal a singularly beautiful speech, and they- commanded elaborate and most effective metres. ‘Under these circumstances it was inevitable that their works should be difficult, but of those who on that score pass them by it may fairly be said\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eardua dum metuunt amittunt vera viai.\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eIt is in the great writers of Kavya alone, headed by Kalidasa, that we find a depth of feeling for life and nature matched with the perfection of expression and rhythm. The Kavya literature includes some of the great poetry of the world, but it can never expect to attain wide popularity in the West, for it is essentially untranslatable;\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGerman poets like Ruckert can, indeed, base excellent work on Sanskrit originals, but the effects produced are achieved by wholly different means, while English efforts at verse translations fall invariably below a tolerable mediocrity, their diffuse tepidity contrasting painfully with the brilliant condensation of style, the elegance of metre, and the close adaptation of sound to a sense of the originals. I have, therefore, as in my Sanskrit Drama, illustrated the merits of the poets by Sanskrit extracts, adding merely a literal English version, in which no note is taken of variations of text or renderings. To save space l have in the main dealt only with works earlier than A.D. 1200, though especially in the case of the scientific literature important books of a later date are briefly noticed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book was sent in, completed for the press, in January 1926, but the pleasure of work at the University Press precluded printing until the summer of 1927, when it was deemed best, in order not to delay progress, to assign to this preface the notice of such new discoveries and theories of 1926 and 1927 as might have a permanent interest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the early development of the Kavya welcome light has been thrown by Professor H. Luders’s edition of the fragments found in Central Asia of the Kalpanamanditika of Kumaralata, which is the true description of the work hitherto known to us through a Chinese translation as the Sutralamkara of Acvaghosa. That work, it is suggested, was very different in character from Kumaralata’s. It may have been an exposition in verse, possibly with prose additions, of the Canon of the Sarvastivadins, and it may be represented by fragments still extant; this suggestion can be supported by Asa1aga’s choice of title, Mahayanasutra-lamkara, for his exposition of Mahayana tenets. But that is still merely a conjecture, and even less proved is the view that Subandhu’s famous allusion Bauddhasamgatim ivalamkarabhusitam is to such a text as that ascribed to Acvaghosa. Kumaralata may well have been a younger contemporary of Acvaghosa, who lived after the death of Kaniska, a fact which explains an old crux, the difficulty of ascribing to Acvaghosa the references in the Sutralamkara which seemed inconsistent with the traditional relation of the patriarch and that king. How the Chinese version of the Kalpanamanditika, ‘that which is adorned by poetic invention’, came to bear the style Sutralamkara, remains an unexplained problem.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fragments shed a very interesting light on the development of the style of prose mingled with verses which appear in a more elaborate form in the Jatakamala. The narratives, eighty in number, which, with ten parables, make up the work, begin with the enunciation of some doctrine, which is then established by means of an appropriate narrative; unlike the Jatakamala, the text does not follow a stereotyped plan of drawing out at the close of each tale the moral which it inculcates. The stanzas used are normally portions of the speeches of the dramatis personae; there is a complete breach with the tradition of the canonical texts which introduce such verses by the term bhasam bhasate; but of course, this does not mean that Kumaralata, or Arya Cura who follows this plan in the Jatakamala, is the author of all the verses used; doubtless, he often adopts or adapts current maxims. Narrative or descriptive stanzas are rare, and they are marked out for the benefit of the reciter by the words vaksyate hi. Arya Cura, on the other hand, shows a distinct advance; he uses descriptive or narrative stanzas to the extent of over a fifth of his total number of verses, and omits any introduction, inserting them freely to beautify his prose narration. The parables take a different form: in them, a prose parable (drstanta) is simply followed by a prose exposition (artha). The language shows the same adherence to correct Sanskrit, with occasional lapses, as in Acvaghosa, and there is a rich variety of metres, including the earliest Aryas in Kavya so far datable with reasonable certainty; the Cloka, Upajati, Vasantatilaka, and Cardulavikridita are affected. Very important is the fact that Prakrit lyric written in the Prakrit of the grammarians (Middle Prakrit) is preluded in two Prakrit Aryas, written in Old Cauraseni, which already manifest that affection for long compounds which is carried to excess in the Gaudavaha.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKumaralata and the early Kavya, Sanskrit, and Prakrit\u003c\/td\u003e\n\u003ctd\u003eviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Date and Place of Birth\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGreek and Indian Fables.\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Dramas of Bhasa\u003c\/td\u003e\n\u003ctd\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDandin and the Avantisundarikata\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Authenticity of the Arthacastra\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Dates of the Philosophical Systems\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMedical Fragments from Turkestan\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Indian Origin of the Numerals\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSanskrit as a vernacular\u003c\/td\u003e\n\u003ctd\u003exxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePART I. THE LANGUAGE\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eSanskrit, Prakrit, and Apabhranca.\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Sanskrit\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Character and Extent of the Use of Sanskrit\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics and Development of Sanskrit in Literature\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Prakrits\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eApabhranca\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePART II. BELLES-LETTRES AND POETICS\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Development of Kavya Literature\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Sources of the Kavya\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Testimony of the Ramayana\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Evidence of\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/details\/study-of-patanjali-IDF929\/\"\u003ePatanjali\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003eand Pingala\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKavya in Inscriptions\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Kamasutra and the Poet’s Milieu\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eAcvaghosa and Early Buddhist Kavya\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eAcvaghosa’s Works\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAcvaghosa’s Style and Language\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Avadanas\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eArya Cura and later Poetry\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eKalidasa and the Guptas\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Guptas and the Brahmin Revival\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eHarisena and Vatsabhatti\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Life\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Rtusamhara\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Meghaduta\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Kumarasambhava\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Raghuvanca\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Thought\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Style and Metre\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eBharavi, Bhatti, Kumaradasa, and Magha\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eBharavi\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eBhatti\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKumaradasa\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eMagha\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eThe Lesser Epic Poets\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eHistorical Kavya\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eIndian Historical Writing\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of History\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eBilhana\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKalhana’s Life and Times\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Rajatarangini and its Sources\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eKalhana as a Historian\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eKalhana’s Style\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eMinor Historical Kavya\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eBhartrhari, Amaru, Bilhana, and Jayadeva\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eBhartrhari\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAmaru\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eBilhana\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eJayadeva\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eLyric Poetry and the Anthologies\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSecular Poetry\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eReligious Poetry\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Anthologies\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003ePrakrit Lyrics\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX.\u003c\/td\u003e\n\u003ctd\u003eGnomic and Didactic Poetry\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGnomic Poetry\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDidactic Poetry\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI.\u003c\/td\u003e\n\u003ctd\u003eThe didactic Fable\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Fable\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Reconstruction of the Pancatantra and its Origin\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Subject-matter of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Style and Language of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Derivative Forms of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Hitopadeca\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII.\u003c\/td\u003e\n\u003ctd\u003eThe Brhatkatha and its Descendants\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGunadhya and the Brhatkatha\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Brhatkathaclokasamgraha of Budhasvamin\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Kashmirian Brhatkatha\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKsemendra’s Brhatkathamanjari\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eSomadeva’s Kathasaritsagara\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII.\u003c\/td\u003e\n\u003ctd\u003eThe Romantic and the Didactic Tale\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Romantic Tale\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Didactic Tale\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV.\u003c\/td\u003e\n\u003ctd\u003eThe Great Romances\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Age and Works of Dandin\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Dacakumaracarita\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Content and Style of the Dacakumaracarita\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eSubandhu\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Vasavadatta\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eBana’s Life and Works\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Harsacarita\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe Kadambari\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eBana’s Style\u003c\/td\u003e\n\u003ctd\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV.\u003c\/td\u003e\n\u003ctd\u003eThe Aims and Achievement of Sanskrit Poetry\u003c\/td\u003e\n\u003ctd\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Romances\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Achievement\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII.\u003c\/td\u003e\n\u003ctd\u003eThe West and Indian Literature\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Fables and Marchen of Greece and India\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Translations of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Cukasaptati\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eOther Cases of Contact between East and West\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Romance in Greece and India\u003c\/td\u003e\n\u003ctd\u003e365 359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Hexameter and Indian Metre\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVIII.\u003c\/td\u003e\n\u003ctd\u003eTheories of Poetry\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Theory on Poetry\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Early Schools of Poetics\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Doctrine of Dhvani\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Critics and Supporters of the Doctrine of Dhvani\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART III. SCIENTIFIC LITERATURE\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Characteristics of the Scientific Literature\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Castras\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of the Scientific Literature\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX.\u003c\/td\u003e\n\u003ctd\u003eLexicography and Metrics\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Characteristics of Sanskrit Lexicography\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Extant Lexica\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eTreatises on Metre\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Metres of Classical Poetry\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI.\u003c\/td\u003e\n\u003ctd\u003eGrammar\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Grammatical Study\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePanini and his Followers\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Later Schools\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eGrammars of Prakrit\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII.\u003c\/td\u003e\n\u003ctd\u003eCivil and Religious Law (Dharmacastra)\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Dharmacastras\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Smrti of Manu\u003c\/td\u003e\n\u003ctd\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Later Smrtis\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Digests of Law\u003c\/td\u003e\n\u003ctd\u003e448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIII.\u003c\/td\u003e\n\u003ctd\u003eThe Science of Politics and Practical Life (Arthacastra, Niticastra)\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Arthacastra\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Content and Form of the Kautiliya Arthacastra.\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Authenticity of the Arthacastra\u003c\/td\u003e\n\u003ctd\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eLater Treatises\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAncillary Sciences\u003c\/td\u003e\n\u003ctd\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIV.\u003c\/td\u003e\n\u003ctd\u003eThe Science of Love (Kamacastra)\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXV.\u003c\/td\u003e\n\u003ctd\u003ePhilosophy and Religion\u003c\/td\u003e\n\u003ctd\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Purvamimansa\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Vedanta\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(a) The Doctrine of Non-duality and Illusion\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(b) The Purvamimansa\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(c) Other Commentators\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eTheology and Mysticism\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eLogic and Atomism\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya and Yoga Schools\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eCarvakas or Lokayatas\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eHistorians of Philosophy\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI\u003c\/td\u003e\n\u003ctd\u003eMedicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Development of Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Older Samhitas\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Medical Tracts in the Bower MS.\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eLater Medical Works\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII.\u003c\/td\u003e\n\u003ctd\u003eAstronomy, Astrology, and Mathematics\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe pre-scientific Period\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Period of the Siddhantas\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Astronomers\u003c\/td\u003e\n\u003ctd\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Mathematicians\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Mathematics\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira and early Astrologers\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Astrology\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira’s Poetry\u003c\/td\u003e\n\u003ctd\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eCarvakas or Lokayatas\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eHistorians of Philosophy\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI.\u003c\/td\u003e\n\u003ctd\u003eMedicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Development of Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Older Samhitas\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Medical Tracts in the Bower MS.\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eLater Medical Works\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII.\u003c\/td\u003e\n\u003ctd\u003eAstronomy, Astrology, and Mathematics\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe pre-scientific Period\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Period of the Siddhantas\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Astronomers\u003c\/td\u003e\n\u003ctd\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Mathematicians\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Mathematics\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira and early Astrologers\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Astrology\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira’s Poetry\u003c\/td\u003e\n\u003ctd\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eLater Works on Astrology\u003c\/td\u003e\n\u003ctd\u003e534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eENGLISH INDEX\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSANSKRIT INDEX\u003c\/td\u003e\n\u003ctd\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"A. B. Keith","offers":[{"title":"Paperback","offer_id":41677043433610,"sku":"","price":850.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41677043466378,"sku":"","price":1000.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFSANSKRITLITERATURE.jpg?v=1661331434"},{"product_id":"a-history-of-sanskrit-literature-classical-period","title":"A History Of Sanskrit Literature","description":"\u003cp class=\"cat-txt\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eSanskrit is indeed the language not only of kavya or literature but of all the Indian sciences and excepting the Pali of the Hinayana Buddhists and the Prakrit of the Jains, it is the only language in which the last 2 or 3 thousand years and it has united the culture of Indian and given it a synchronous form in spite of general differences of popular speech, racial and geographical, economical and other differences, It is the one ground that has made it possible to develop the idea of Hindu nationhood in which kinship of culture plays the most important part. Under the shadow of one Vedic religion, there had indeed developed many subsidiary religions, Saiva, Vaisnava, Sakta, etc. and within each of these, there had been many sects and subsects which have often emphasised the domestic quarrel, but in spite of it all, there is a unity of religions among the Hindus, for the mother of all religious and secular culture had been Sanskrit.\u003cbr\u003e\u003cbr\u003eMaurice Winterintz's work in three volumes seems to be the most comprehensive treatment of Sanskrit Literature. Prof. S.N. Dasgupta was approached for the English translation of its 3rd Volume, after Winternitz's death. Later he was approached by Calcutta University to undertake his own work on the subjects that formed the content of Volume 3rd of Professor Winternitz's work. Volume I deals with Kavya and Alamkara and Volume II is expected to deal with other Technical Sciences.\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 style=\"text-align: left;\"\u003eSurendranath Dasgupta was born to a Vaidya family in Kushtia, Bengal (now in Bangladesh), on Sunday, October 18, 1885, corresponding to Dashami Shukla (i.e., the tenth day) of the month of Āśvin and coinciding with the festivals of Dussehra and Durga Visarjan. His ancestral home was in the village of Goila in the Barisal District. He studied at Ripon College in Calcutta and graduated with honours in Sanskrit. Later, in 1908, he received his master's degree from Sanskrit College, Calcutta. He got a second master's degree in Western philosophy in 1910 from the University of Calcutta.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Dasgupta married Himani Devi, the younger sister of Himanshu Rai, India's pioneer film director and founder of the Bombay Talkies movie studios. They had six children together: three daughters, Maitreyi Devi (Sen) (1914-1989), Chitrita Devi (Gupta) — both of whom became famous writers — and Sumitra Majumdar; and three sons, Subhayu Dasgupta, Sugata Dasgupta and Prof. Subhachari Dasgupta, who also left behind works valuable to nation-building. Sumitra Majumdar, the youngest and last surviving child, died in Goa in September 2008.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDasgupta earned the Griffith Prize in 1916 and his doctorate in Indian philosophy in 1920. Maharaja Sir Manindra Chandra Nandi now urged him to go to Europe to study European philosophy at its sources and generously bore all the expenses of his research tour (1920–22). Dasgupta went to England and distinguished himself at Cambridge as a research student in philosophy under Dr J. M. E. McTaggart. During this time the Cambridge University Press published the first volume of the \u003cem\u003eHistory of Indian Philosophy\u003c\/em\u003e (1921). He was also appointed lecturer at Cambridge and nominated to represent Cambridge University at the International Congress of Philosophy in Paris.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis participation in the debates of the Aristotelian Society, London, the leading philosophical society of England, and of the Moral Science Club, Cambridge, earned him the reputation of being an almost invincible controversialist. Great teachers of philosophy like Ward and McTaggart, under whom he studied, looked upon him not as their pupil but as their colleague. He received his Cambridge doctorate for an elaborate thesis on contemporary European philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe impressions that he had made by his speeches and in the debates at the Paris Congress secured him an invitation to the International Congress at Naples in 1924, where he was sent as a representative of the Bengal Education Department and of the University of Calcutta; later on, he was sent on deputation by the Government of Bengal to the International Congress at Harvard in 1926. In that connection, he delivered the Harris Foundation lectures at Chicago, besides a series of lectures at about a dozen other Universities in the United States and at Vienna, where he was presented with an illuminated address and a bronze bust of himself. He was invited in 1925 to the second centenary of the Academy of Science, Leningrad, but he could not attend for lack of Government sanction. In 1935, 1936 and 1939 he was invited as visiting professor to Rome, Milan, Breslau, Königsberg, Berlin, Bonn, Cologne, Zurich, Paris, Warsaw and England.\u003c\/p\u003e","brand":"Surendra Nath Dasgupta","offers":[{"title":"Paperback","offer_id":41677055099018,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41677055131786,"sku":"","price":1250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/historyofsanskritliteratureclassicalperiod.jpg?v=1661332448"},{"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":"ten-upanishads-of-four-vedas","title":"Ten Upanishads of Four Vedas","description":"\u003cp style=\"text-align: left;\"\u003eTen Upanishads Of Four Vedas, Ram K.Piparaiya: A contemporary treatise that contains unabridged texts, numerous commentaries, simplified synopses, and inspirational highlights. The book is a useful compendium of original Upanishadic texts and commentaries. Interfaith classics that contemplate on. What is God? Where from came the cosmos? Who am I? Why am I here?\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eUpanishads are a record of the human mind's earliest contemplative flights to the unknown. Many of the anonymous seekers proceeded with great masters and prophets like Lao-Tzu, Confucius, Socrates, Zoroaster, Buddha, Mahavira, Abraham, and Jesus, by at least a few centuries.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eUpanishads use many captivating, stories and metaphors to bring out the relationship between man, God, and the world. Timeless truths are condensed in profound aphorisms. After a few glimpses of Upanishads texts, their mere presence on a bookshelf inspires thoughts of wisdom.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eShri Ram Piparaiya has evidently made a deep study in this area and has brought together in one volume a useful compendium of original Upanishadic texts and commentaries. He is evidently gripped by the structure, spirit, and purpose of Vedic Upanishads. He has made a sincere effort to trace the contemporary relevance of Vedic Upanishads. It is a monumental effort, reflecting enormous dedicated and unremitting labor over a long period of time.\u003c\/p\u003e","brand":"Ram K. Piparaiya","offers":[{"title":"Default Title","offer_id":42765955629194,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TENUPANISHADSOFFOURVEDAS.jpg?v=1675681898"},{"product_id":"bhagavata-purana-pt-5-aitm-vol-11-ancient-indian-tradition-and-mythology","title":"Bhagavata Purana Pt. 5 (AITM Vol. 11)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe four noble truths are the most widely recognized teaching of the Buddha today. This book is the first comprehensive study of the teaching as it appears in the Tipitaka, the canon of Theravada Buddhism. By first identifying the four noble truths as a \"right view\", the author traces the teaching throughout the canon and the commentaries. There are two distinct patterns that the four noble truths follow: first, they appear in stories of the Buddha`s biography as a symbol of his enlightenment; and second they appear in extended networks of the Buddha`s teachings as propositions of doctrine. Surveying the breadth of scholarship on the four noble truths, the book argues that the four truths have been identified as the central teaching of the Buddha because they have been interpreted according to their symbolic function in the Tipitaka. The book concludes that the historical claim that the four noble truths are the first teaching of the Buddha is less compelling than the fact that the teaching functions both as a symbol and as a proposition within the Theravada tradition. Even the categories of symbol and proposition, however, must be reassessed in order to fully grasp the range of meanings encompassed by the category of \"right view\".\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. V. Tagare","offers":[{"title":"Default Title","offer_id":42818618130570,"sku":"","price":900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AITMVol11.jpg?v=1677840258"},{"product_id":"asoka","title":"Asoka","description":"\u003cp class=\"cat-txt\" style=\"text-align: left;\"\u003eWritten by one of the eminent historians this book brings out substantially the chief features of King Asoka's glorious rule. It represents Asoka as a great humanitarian, wise statesman, good administrator, social reformer, and upholder of truth, law, and order. Nowhere else can we get such an immense wealth of information on the social and cultural milieu in the reign of this monarch? The book is divided into eight chapters. Of these the first six deal with the early life and family of the Emperor, the details of his career as king, his administration, religion, monuments, and the social conditions of the country during this period. The last two chapters contain the text of the inscriptions, their translation, and annotation. Chapters II and VII are followed by appendices on the Asokan chronology from the legends and Rock Edicts. Chapter VIII has an appendix on the Script, Dialect, and Grammar of the inscriptions. The value of the book is enhanced by the insertion of an index and addenda on some valuable inscriptions and Rock Edicts, fifteen plates, and a map of Asoka's Empire.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e \u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eNoted historian and politician, \u003c\/span\u003e\u003cspan class=\"GramE\"\u003e\u003cb\u003eDr\u003c\/b\u003e\u003c\/span\u003e\u003cb\u003e.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRadhakumud\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMookerji\u003c\/span\u003e,\u003c\/b\u003e\u003cspan\u003e started life as a Professor of History at the Bengal National College under the \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePrincipalship\u003c\/span\u003e\u003cspan\u003e of the late Sri Aurobindo. Subsequently, he joined Mysore University where he was a Professor of History from 1917 to 1921. Thereafter he became a Professor and Head of the Department of History at \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLucknow\u003c\/span\u003e\u003cspan\u003e University and remained there for an unbroken period of twenty-five years. After retirement, he continued to be an Emeritus Professor of History at the same University where his friends had endowed a Lectureship in his name. He was a prolific author and had to his credit 15 books on different aspects of ancient India.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRadha Kumud Mukherjee (also spelt Radhakumud or Radha Kumud Mookerji; 25 January 1884 – 9 September 1963) was an Indian historian and a noted Indian nationalist during the period of British colonial rule. He was the brother of the sociologist Radhakamal Mukerjee.\u003cbr\u003e\u003cbr\u003eMukherjee obtained a doctorate from the University of Calcutta in 1905 and joined the newly established National Council of Education, teaching at the Bengal National College. After 1915, he embarked on a series of tenures at universities in Benares, Mysore, and Lucknow.\u003cbr\u003e\u003cbr\u003eHe published Indian Shipping: A History of Seaborne Trade and Maritime Activity of the Indians from the Earliest Times in 1912. He was an advocate of the notion of Greater India in which Indian merchants and adventurers with huge fleets brought Indians to Southeast Asia and became the foundation of kingdoms in that region.\u003cbr\u003e\u003cbr\u003eHe was awarded the Padma Bhushan in 1957 for his contribution to Public Affairs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"font-weight: 300; text-align: left;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003ePreface to the Third Edition\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300; text-align: left;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003e \u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300; text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003eThe progress of\u003cspan\u003e \u003c\/span\u003eAsokan\u003cspan\u003e \u003c\/span\u003escholarship and of the growing popularity of the study of\u003cspan\u003e \u003c\/span\u003eAsokan\u003cspan\u003e \u003c\/span\u003ehistory at Universities has called for a new edition of the work incorporating in it some of the inscriptions of Asoka discovered since the second edition and figuring in this edition as Addenda for convenience of printing. The most important of these inscriptions is that found at\u003cspan\u003e \u003c\/span\u003eShar-i-kuna\u003cspan\u003e \u003c\/span\u003eoff Kandahar of which the most singular feature is its two versions given in Greek and Aramaic for the benefit of the particular subjects of Asoka’s empire speaking the two different languages. Other important points of the new inscriptions are brought out in their proper places in the Addenda.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300; text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300; text-align: left;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003eI owe my grateful acknowledgements to the kind help given to me by Dr. D. C.\u003cspan\u003e \u003c\/span\u003eSircar, Carmichael Professor of the\u003cspan\u003e \u003c\/span\u003eCalcutta\u003cspan\u003e \u003c\/span\u003eUniversity and by\u003cspan\u003e \u003c\/span\u003eAdhir\u003cspan\u003e \u003c\/span\u003eChakravarti\u003cspan\u003e \u003c\/span\u003eM. A. of Government Sanskrit College, Calcutta, for correcting the proofs and helping me materially in other ways. The design of the jacket I owe to the renowned artist Sri\u003cspan\u003e \u003c\/span\u003eAsit\u003cspan\u003e \u003c\/span\u003eKumar\u003cspan\u003e \u003c\/span\u003eHaldar, showing the original form of the\u003cspan\u003e \u003c\/span\u003eAsokan\u003cspan\u003e \u003c\/span\u003ePillar at\u003cspan\u003e \u003c\/span\u003eSarnath.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300; text-align: center;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-style: inherit; font-weight: inherit;\"\u003e \u003c\/span\u003e\u003c\/strong\u003e\u003cstrong\u003eContents\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"font-weight: 300;\"\u003e \u003c\/p\u003e\n\u003ctable style=\"font-weight: 300;\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003eI.\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eEarly Life and Family\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eHistory\u003c\/td\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix A: On Asokan Chronology from the Legends\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eAdministration\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eReligion\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eMonuments\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eSocial Conditions\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eTranslation and Annotation of the Inscriptions:\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Minor Rock Edicts\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Bhabru (Bairat No.2) Rock Edict\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Kalinga Rock Edicts (Separate)\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Fourteen Rock Edicts\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE.  Seven Pillar Edicts\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF.   Four Minor Pillar Edicts\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eG. Two Commemorative Pillar Inscriptions\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eH. Three Cave Inscriptions\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix B: On the Chronology of the Asokan Edicts\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eTexts of the Inscriptions\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix C: On the Script, Dialect, and Grammar of the Inscriptions\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAddenda\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Radhakumud Mookerji","offers":[{"title":"Paperback","offer_id":42826559979658,"sku":"","price":535.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42826560045194,"sku":"","price":850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ASOKAENGLISH.jpg?v=1678188251"},{"product_id":"asoka-1","title":"Asoka","description":"\u003cp style=\"text-align: left;\" class=\"cat-txt\"\u003eThis is the Hindi translation of Mukherjee's work- Asoka. Written by one of the eminent historians this book brings out substantially the chief features of King Asoka's glorious rule. It represents Asoka as a great humanitarian, wise statesman, good administrator, social reformer, and upholder of truth, law, and order. Nowhere else can we get such an immense wealth of information on the social and cultural milieu during the reign of this monarch? The book is divided into eight chapters. Of these the first six deal with the early life and family of the Emperor, the details of his career as king, his administration, religion, monuments, and the social conditions of the country during this period. The last two chapters contain the text of the inscriptions, their translation, and annotation. Chapters II and VII are followed by appendices on the Asokan chronology from the legends and Rock Edicts. Chapter VIII has an appendix on the Script, Dialect, and Grammar of the inscriptions. The value of the book is enhanced by the insertion of an index and addenda on some valuable inscriptions and Rock Edicts, fifteen plates, and a map of Asoka's Empire.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\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;\"\u003eRadha Kumud Mukherjee (also spelled Radhakumud or Radha Kumud Mookerji; 25 January 1884 – 9 September 1963) was an Indian historian and a noted Indian nationalist during the period of British colonial rule. He was the brother of the sociologist Radhakamal Mukerjee.\u003cbr\u003e\u003cbr\u003eMukherjee obtained a doctorate from the University of Calcutta in 1905 and joined the newly established National Council of Education, teaching at the Bengal National College. After 1915, he embarked on a series of tenures at universities in Benares, Mysore, and Lucknow.\u003cbr\u003e\u003cbr\u003eHe published Indian Shipping: A History of Seaborne Trade and Maritime Activity of the Indians from the Earliest Times in 1912. He was an advocate of the notion of Greater India in which Indian merchants and adventurers with huge fleets brought Indians to Southeast Asia and became the foundation of kingdoms in that region.\u003cbr\u003e\u003cbr\u003eHe was awarded the Padma Bhushan in 1957 for his contribution to Public Affairs.\u003c\/p\u003e","brand":"Radhakumud Mookerji","offers":[{"title":"Paperback","offer_id":42826566828170,"sku":"","price":355.0,"currency_code":"INR","in_stock":false},{"title":"Hardbound","offer_id":42826566860938,"sku":"","price":555.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ASOKAHINDI.jpg?v=1678189095"},{"product_id":"the-gupta-empire","title":"The Gupta Empire","description":"\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe present work describes the material and moral progress which India had achieved during the paramount sovereignty of the Gupta emperors in the fourth and fifth centuries a.d. It traces the origin and rise of the ruling family to Srigupta (240-280 a.d. and concludes with the reign of Kumaragupta III (543 a.d.). It discusses the spirit of the age and the various trends in the sphere of Religion, Economy, Society, Education, Administration, Art, and Architecture. It seeks to bring together all the facts and data derivable from different sources literary, epigraphic, and numismatic, the accounts of foreign visitors, particularly of the Chinese pilgrim Fa-Hien who has left a detached and valuable record of India's civilization during the reign of Chandragupta II. Herein we get an accurate picture of India's golden age, the growth of her various institutions, her activities of expansion, and colonization, and her intercourse with Indonesia, China, and other countries. The work is divided into sixteen chapters. It has an index of proper names and addenda on the hoard of new Imperial Gupta coins discovered at Bayana in Bharatpur. The work is very interesting and instructive and is designed to meet the requirements of the academic student of history and the general reader alike.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eDr. Radhakumud Mookerji started life as a Professor of History at the Bengal National College under the Principalship of the late Sri Aurobindo. Subsequently, he joined Mysore University where he was a Professor of History from 1917 to 1921. Thereafter he became a Professor and Head of the Department of History at Lucknow University and remained there for an unbroken period of twenty-five years. After retirement, he continued to be Emeritus and his friends had endowed a Lectureship in his name. He was a prolific author and had to his credit 15 books on different aspects of ancient India.\u003c\/p\u003e","brand":"Radhakumud Mookerji","offers":[{"title":"Paperback","offer_id":42835063341194,"sku":"","price":400.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42835063373962,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GUPTAEMPIRE.jpg?v=1678446433"},{"product_id":"chandragupta-maurya-and-his-times","title":"Chandragupta Maurya and His Times","description":"\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is a comprehensive work dealing with the life and times of India’s first historical emperor, and a picture of the civilization of India in the early period of the fourth century BC.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author while enlightening on the origin and early life, conquests and chronology, administration, ideals, divisions, presents the reader in the court of first historical emperor of India, duly attended by his popular ministers and officers and acquaints the student with the rules of service and administrative departments. Land system and rural administration is surveyed along with the municipal administration of the times. Justice personified in the King appears before us along with the huge divisions of the army to maintain it. Social and economic conditions have been so elaborately discussed as to cause surprise and curiosity. As a matter of fact the author takes the reader back to the golden times as if by magic.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo render the matter easily accessible to the reader an Index of subjects, an Index of Technical Terms, three Appendices and a plate of typical Mauryan coins, have also been added. This work is meant to fill up a gap in the knowledge of Ancient India.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eDr. Radha Kumud Mookerji, (1884-1964) noted historian and politician, started life as Professor of History in the Bengal National College under the Principalship of the late Sri Aurobindo. Subsequently, he joined the Mysore University where he was Professor of History from 1917 to 1921. Thereafter he became Professor and Head of the Department of History in Lucknow University and remained there for an unbroken period of twenty-five years. After retirement he continued to be Emeritus Professor of History of the same University where his friends had endowed a Lectureship in his name.\u003cbr\u003eHe was awarded the Padma Bhushan in 1957 for his contribution to Public affairs.\u003c\/p\u003e","brand":"Radhakumud Mookerji","offers":[{"title":"Paperback","offer_id":42835119734922,"sku":"","price":650.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42835119767690,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CHANDRAGUPTAMAURYAANDHISTIMES.jpg?v=1678449576"},{"product_id":"ancient-indian-education-brahmanical-and-buddhist","title":"Ancient Indian Education","description":"\u003cp style=\"text-align: left;\"\u003eThis work is intended to fill up a gap in the literature on the history of Education, which has not taken adequate account of the unique contributions made by Hindu thought to both educational theory and practice.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work is divided into Two Parts. Part I (Chs. 1-12) deals with the concepts and practices of Brahmanical Education on the authority of Veda, Astadhyayi, Arthasastra of Kautilya, Sutra literature, and Epics. It discusses the problems of Legal, Industrial, and Vocational Education as well as the typical educational institutions and centres. Part I (Chs. 13-24) deals with Buddhist Education and discusses among other topics the Background, System, Discipline, and Centres of Instruction as well as the accounts of education derived from the Jatakas, Milinda Panha as also those rendered by Fa-Hien, Hiuen Tsang, I-tsing and others. With 26 illustrations.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Radha Kumud Mookerji, M.A., Ph. D., D. Litt, F.A.S.B., started life as a Professor of History in the Bengal National College under the Principalship of the late Sri Aurobindo. Subsequently, he joined Mysore University where he was a Professor of History from 1917 to 1921. Thereafter, he became a Professor and Head of the Department of History at Lucknow University and remained there for an unbroken period of twenty-five years. Afterwards, he continued to be an Emeritus Professor of History at the same University where his friends had endowed a Lectureship in his name.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the political side, he served as a Member of the Bengal Legislative Council for six years (1937-43) as Leader of the Opposition (Congress) and had been a Member of the Floud Commission for a year and a half in 1939-40. In 1946-47, he was appointed a Member of the Indian delegation to the F.A.O. Preparatory Commission at Washington. He was nominated by India's President as a Member of the Council of States in 1952 and decorated by him with the award of Padma-Bhushana in 1956. He is the author of about 15 books on different aspects of ancient India.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is intended to fill up a gap in the literature on the history of Education, which has not taken adequate account of the unique contributions made by Hindu Thought to both educational Theory and Practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work has been long in the making. The bulk of it was written in 1918—1920, but its completion has been delayed by writings on other subjects in response to the needs of my teaching work and research at the University. Parts of the work have, however, been published from time to time as articles in various Periodicals since 1920, such as Asutosh and Malaviya Commemoration Volumes; the Journals of the Universities of Lucknow, Allahabad, and Benares; of the United Provinces Historical Society, Mythic Society of Bangalore, Visvabharati, Santiniketana; the Indian Antiquary and the Aryan Path; and Dr. B.C. Law’s Buddhistic Studies. Some of these articles have been drawn upon in some recent publications on the subject, and this has stimulated the completion of the work. It will now form a companion volume to my work on Hindu Civilization recently published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work brings together for the first time the representations of educational scenes and figures to be found in old Indian sculpture and painting. For purposes of Illustration, Line Drawings have been preferred to photographs as the only means of restoring as far as possible defaced or mutilated originals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy special obligations are due to my learned colleague (and whilom pupil), Dr. Narendra Nath Sengupta, Professor of Philosophy at the University, for his valuable suggestions and notes on several philosophical points and problems, which it is alike my pleasure and duty to gratefully acknowledge. I am deeply grateful to my esteemed friend, Dr. Bimala Churn Law, for his kind subvention in aid of the publication of the work. I owe to Mr. O.C. Gangoly, the renowned art critic, the suggestion to include the Illustrations shown in Plates III, VII, XIV, Plates I, IV, VI, VIII, XI—XIII, XVIII, XIX—XXII are based on photos prints supplied by the Archaeological Department of the Government of India to whom belongs their copyright. Plate XVI is based on the photo print supplied by the Archaeological Department of H.E.H. the Nizam’s Government to whom belongs its copyright.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA simplified system of transliteration of\u003cspan\u003e Sanskrit \u003c\/span\u003eand Prakrit words has been adopted in this work and may be understood from the following examples:\u003cspan\u003e Krishna\u003c\/span\u003e, Satyayana, Lichchhavi, Anga, and Purva-Mimamsa. The vast amount of transliteration involved may have left some mistakes, in spite of best efforts to correct them, which, I hope, will be overlooked.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe printing of the work was completed as far back as but its publication has been delayed so long by conditions created by the War.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am grateful to my friend, Professor G.C. Raychaudhuri, M.A., for kindly helping to expedite the publication by passing me the final proofs on the spot in London where I met him at the School of Oriental Studies of the London University, and thus obviating the delay of my doing it from India.\u003c\/p\u003e","brand":"Radha Kumud Mookerji","offers":[{"title":"Default Title","offer_id":42843903000714,"sku":"","price":1480.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ANCIENTINDIANEDUCATION.jpg?v=1678774935"},{"product_id":"sangrahalaya-ki-or","title":"Sangrahalaya ki Or","description":"\u003c!----\u003e","brand":"Shiva Swarup Sahay","offers":[{"title":"Paperback","offer_id":42925840498826,"sku":"","price":325.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42925840531594,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SANGRAHLAYAKIAURcoverCURVE.jpg?v=1683641089"},{"product_id":"a-companion-to-sanskrit-literature","title":"A Companion to Sanskrit Literature","description":"\u003cp style=\"text-align: left;\"\u003eA Companion to Sanskrit Literature, the first work of its kind, covers a period of nearly 3500 years from the Vedic age down to the modern times. It seeks to acquaint the reader, within a brief compass, with the contents of outstanding works and authors in Sanskrit literature, followed by up-to-date bibliographies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBrief accounts of the important characters in well-known poems, dramas and prose works have also been given. Important geographical names, with their modern identification as far as practicable, have also been laid down. Common technical terms, used in the different branches of Sanskrit literature, have been briefly explained. Prominent figures in myths and legends have been dealt with. In a number of appendices, various kinds of useful information about Sanskrit literature including sciences, sports and pastimes, etc. in ancient and medieval India have been set forth. It is an indispensable vade mecum for the general readers, the specialists and researchers. It is like a capsule taking the reader through the vast firmament of Sanskrit literature upto remote ages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \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\n\u003cp style=\"text-align: left;\"\u003eSurfs Chandra Baner ji had been a Professor of Sanskrit for three decades. He has over forty Indological works, written in both English and Bengali, to his credit. The critical edition of the Saduktikarnamrta, first complete English translation of Bilhana's Vikramankadeva-carita, Dharma-sutras--A Study, Keilidasa-Kosa, Cultural Heritage of Kashmir, Tantra Literature, Natya-Samgita-Kosa (a trilingual dictionary in Hindi, English and Bengali), Kalidasa Apocrypha, Folklore in Buddhist and Jaina Literatures, Laments in Sanskrit Literature, A Companion to Middle Indo-Aryan Literature, Indian Society in the Mahabharata, etc. are some of his noteworthy publications. His Bengali work on Bengal Smrti entitled Smrti-tantre Vamgali, earned him the Rabindra Memorial Prize, 1963-64, the highest award of the Government of West Bengal. A number of original papers, published in various Indological journals, are also an index to his scholarship.\u003c\/p\u003e","brand":"Suresh Chandra Banerji","offers":[{"title":"Default Title","offer_id":42933328871562,"sku":"","price":1495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/companiontoSanskritLiterature.jpg?v=1684156932"},{"product_id":"a-concise-history-of-classical-sanskrit-literature","title":"A Concise History of Classical Sanskrit Literature","description":"\u003cp style=\"text-align: left;\"\u003eIT was in the seventeenth century that the European people, particularly missionaries and travellers, came to know of the Indian languages. In A.D. 1651 Abraham Roger published a Portuguese translation of Bhartrhari's poems. In A.D. 1699 the Jesuit Father Johann Ernst Hanxleden came to India and after getting himself acquainted with the Sanskrit language wrote the first Sanskrit grammar in a European language. The book, however, was not printed but was consulted by Fra Paolino de St Bartholomes who wrote two Sanskrit grammars besides a number of important works. It was during the administration of Warren Hastings that the work called Vivadarnavasetu was compiled. Under the title A Code of Gentoo Law, it was published in English in A.D. 1776. Nine years later, the Bhagavadgita was translated into English by Charles Wilkins who also rendered into English the Hitopadesa and the Sakuntala episode of the Mahabharata. It was, however, Sir William Jones who did most to arouse the interest of Europeans in Indian literature. In A.D. 1789 he published his English translation of Kalidasa's Sakuntala. The English translation of Kalidasa's immortal drama was followed by a German translation by Georg Forster in A.D. 1791 whiCh, attracted the attention of men like Herder and Goethe. It was again through the enthusiasm of Jones that the Rtusamhara of Kalidasa was published in the original text in A.D: 1792. A third work of Jones was the translation of the Manusmrti, the most important legal literature. of ancient India. The work of Jones was followed up by Henry Thomas Colebrooke who published A Digest of -Hindu Law on Contracts and Successions based on a composition in Sanskrit by orthodox Indian scholars. He also edited a number of Sanskrit works including the Amarakosa, the Act5dhydvi, the Hitopadesa and the Kiratarjuniya. Another Englishman who studied Sanskrit in India was Alexander Hamilton who, while returning to England in A.D. 1802, was imprisoned with other Englishmen at Paris under orders of Napoleon Bonaparte. During the period of his imprisonment Hamilton trained up a band of European scholars who took to the study 'of Sanskrit with earnest zeal. This is commonly referred to as the 'Discovery of Sanskrit' in the West. One of Hamilton's most distinguished students was the great German scholar and poet Friedrich Schlegel, who wrote that epoch-making work On the Language • and Wisdom of the Indians. This work introduced for the first time the comparative and the historical method. It also contained translations in German of many passages from the Ramayana, the Bhagavadgita, the Manusmrti and other early works. Friedrich Schlegel's brother August Wilhelm von Schlegel, a student of Professor A. L. Chezy, the first French scholar in Sanskrit, not only contributed much to the study of Comparative Philology but also helped the study of Sanskrit by editing texts and writing translations. One of Schlegel's students was Christian Lassen who was deeply interested in Indian culture. The science of Comparative Philology was founded by Franz Bopp, a student of Professor Chezy and contemporary of August Wilhelm. Bopp also rendered great service to the investigation of Sanskrit literature by incorporating in his work Conjugations-system, translations from the Ramayana and the Mahabharata. His Sanskrit Grammars considerably furthered the study of Sanskrit in Germany. The work of Bopp in the domain of Comparative Philology was developed in a most comprehensive manner by Wilhelm von Humboldt whose interest in the philosophical works of the Indians was of an abiding character. Another noted German, Friedrich Ruckert, was also highly interested in Indian poetry. The Latin translations of the Upanisads in the beginning of the nineteenth century inspired German philosophers. Schelling, Kant, Schiller, and Schopenhauer were highly charmed • to discover 'the production of the highest human wisdom' The actual investigation of Vedic literature was first. undertaken by Friedrich Rosen in A.D. 1838 and was subsequently continued by a band of illustrious students of the great French orientalist Eugene Burnouf, including Rudolph Roth and F. Max Willer, who brought out his famous editio princeps of the 13gveda with the commentary of Sayana in the years 1849-75. One of Roth's distinguished students was H. Grassmann who published a complete translation of the 1gveda. It was during this period that Horace Hayman Wilson who came to Calcutta represented the orthodox interpretation of the Rgveda by translating it on the lines of Sayana's commentary. Similar work was done by Alfred Ludwig, who is looked upon as a forerunner of R. Pischel, and K. F. Geldner, the joint authors of Vedic Studies. The name of Theodor Aufrecht is also associated with Vedic investigations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\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;\"\u003eThe history of Sanskrit Literature is by itself a fascinating subject in which not only students of language but also the intelligentsia in general finds an abiding interest. This prompted me to undertake the first edition of the book under the title, An Introduction to Classical Sanskrit, in a short compass in 1943. It is indeed a matter of gratification to me that the edition was exhausted in a rather short time, and there has been a persistent demand for a new edition of it. But I have to admit that due to forces beyond my control it could not be brought out earlier. The present edition, however, is not just a reprint of the former; much new matter has been put into it and the whole book has been thoroughly rev‘ and brought up-to—date. The scope of the book has also been suitably widened which will be evident from its rechristening A Concise History of Sanskrit Literature. I believe it will satisfy its users much more than its predecessor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn preparing this edition Dr. Radha Govinda Basak, M.A., Dr. Benoy Chandra Sen, M.A.,P.R.S., and a former pupil of mine, Shri Kali Kumar Dutta Sastri, M.A., Kavya-Sankhyatirtha have rendered me much help, especially by drawing my attention to some of the omissions that crept in the first edition of the book. I am also much indebted to my colleagues Dr. Govindagopal Mukherjee, M.A., Sankhyatirtha, Dr. Sisir Kumar Mitra, M.A., LL.B., and also to my former pupils Shri Kalidasa Bhattacharyya, M.A., Shri Gopikamohnn Bhattacharyya, M.A., and Shri Birnal Krishna Motilal, M.A. for rendering me invaluable assistance in preparing the present edition.\u003c\/p\u003e","brand":"Gaurinath Sastri","offers":[{"title":"Paperback","offer_id":42933346402442,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42933346435210,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ConciseHistoryofClassicalSanskritLiterature.jpg?v=1684157365"},{"product_id":"history-of-indian-literature-3-vols-a-new-authoritative-english-translation","title":"History of Indian Literature (3 Vols.)","description":"\u003cp style=\"text-align: left;\"\u003eWinternitz's major work was Geschichte der Indischen Literature (History of Indian Literature). The first volume was published in two parts in 1905 and 1908. It dealt with Vedic literature, the epics and the Puran- as. The second volume on Buddhist and Jain literature appeared in two parts, in 1913 and 1920. In the last volume, Kavya literature and scientific literature found a representation. A bird's eye view of the vernacular literature of modern India completed that volume published in 1922. The value of the work was enhanced by copious notes. The English translation was revised by Winternitz himself. The first volume was published in Calcutta in 1927, the second in 1933. The treatment of Buddhist Sanskrit literature in the English translation represented a new edition. Winternitz died before the third volume could be revised.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVolume I is divided into two sections. Section I relates to Veda (the Four Samhids), B .rahmanas, Aranyakas, Upanisads, Vedaligas and the literature of the Ritual. Section II relates to the study of two great Epics of India—the Ramayana and the Mahabharata. It carries out a general survey of the Puranic literature, and provides ample information about the Tantras too.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVolume II contains two sections, viz. Section III and Section N relating to Buddhism and Jainism literature respectively.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVolume III covers the history of Classical Sanskrit literature and the Scientific literature with its characteristics, grammar, lexicography, philosophy, dharmasastra, architecture, sangitasastra, kamagastra, ayurveda, astronomy, astrology and mathematics and also has an appendix.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbut the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMAURICE WINTERNITZ : (December 23, 1863 -January 9, 1937) was a German Orientalist, who received the Ph.D. in 1886 from the University of Vienna. In 1888 he went to Oxford, where until 1892 he assisted the preparation of the second edition of the Rg-Veda (4 Vols., Oxford, 1890-92), collating manuscripts and deciding on the adoption of many new readings. Winternitz remained in Oxford until 1898, acting in various- educational capacities, such as German lecturer to the Association for Promoting the Higher Education of Women (1891-98), librarian of the Indian Institute at Oxford (1895), and frequently as examiner in German and Sanskrit both for the university and for the Indian Civil Service.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1899 he went to Karl-Ferdinands-Universitat in Prague as privatdozent for Indology and general ethnology, and in 1902 was appointed to the professorship of Sanskrit and of ethnology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the publishers have announced in their notice, the collection of works in which the present volume devoted to the oldest period of Indian Literature appears is meant not for scholarly circles but for all educated people of the nation. Accordingly, always in the course of my work I was having in mind such readers as know nothing of Indian literature and do not have any special knowledge of the subject of Indology; I however did not think of those people who would also like to know something about Indian literature in the course of one short hour; but I had in view those people who would like to get such a thorough acquaintance with it as is possible without a knowledge of Indian languages. But a history of Indian literature cannot be, like a history of German, English or French literature, a simple presentation of the development process of already known literary works, but it must also give as much information as possible about the contents of literary phenomena through extracts and synopsis in all cases where there are no German translations, and this is so in a majority of cases. In other words-the History of Literature must be at the same time also the description of Literature. Especially in the case of the popular epics and puriir.zas, with which the second half of the present volume deals, very few have appeared till now in German translations. Comprehensive synopsis and extracts have therefore had to be provided, if the reader should get even a faint idea of the works dealt with.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eConsequently the volume grew to a larger extent than was originally planned. One more factor contributed to this. In particular the oldest Indian literature treated in this volume is in a way hanging in the air. Not even one of the many and extensive works which form part of the Veda, of the epics or of the puriir.zas, can be attributed with any degree of certainty to one century or the other. It is however simply impossible to give information about the age of the Veda, the Mahabharata, the Ramayana and even the Pursnas. Even the layman will not be satisfied if we say that we do not know anything definite about the time of these works. It is necessary to draw clearly the boundaries within which our ignorance ranges and to state the reasons supporting an approximate fixation of time although this was attained only through presumptions. So it was necessary to devote more extensive chapters to the questions of the are of the Veda, the epics and the Purdnas. I emphasise particularly that these chapters too are written not for the specialist alone but mainly for the layman above described, whom I had in view as my reader. If in spite of this they contain something which is new even for the specialist-perhaps something which could even provoke contradiction-then the reason is that they deal with questions which have been in recent years objects of new investigations, new discoveries and several controversies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe bibliography furnished in the notes is meant for the specialist whom it shall convince of the correctness of the author's stand on the most important issues under dispute of course a book written for the 'Educated people of the Nation' should stand the test of the specialist and should be subjected to it thoroughly. On the other hand, in my notes for the layman I thought it important to draw his attention to all the accessible German translations and where these are not available, to the English and French translations. I have made use of these translations only in a few cases, where they appeared to me to produce the original in an excellent manner. Where no other translator's name is mentioned, the translations are by me.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter these explanations it is not surprising that the original frame of work conceived for one volume was found to be in- adequate for this History of Indian Literature. And I am indeed grateful to the publisher that he was convinced of the reasons adduced for enlarging the framework originally planned and gave his approval to a second volume. This enlargement entirely corresponds with the extent and significance of the Indian Literature-for which I may draw my readers' attention to the Introduction (p. 1 ff). While the present volume treats in a certain way the 'Prehistoric' time of the Indian Literature,-at least the beginnings of the Veda as well as the popular epics reach back to a hoary past shrouded in obscurity incapable of being reduced to definite dates-the second volume shall begin with the Buddhistic literature and introduction the reader to the literature of the actual historical time of India.\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\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe history of Indian literature is the history of the mental activity of at least three millennia expressed in speech and writing. And the place of this mental activity continued uninterrupted through the millennia in a country which extends from the Hindukush to the Cape Comorin and covers an area of one and a half million square miles, equal in extent to the whole of Europe excluding Russia-a country extending from gON to 35°N, thus stretching from the hottest equatorial regions right into the temperate zone. The influence that this literature exercised over the intellectual life of other folks even in olden days however is felt far beyond the frontiers of India and (Further India) , in Tibet as well as China, Japan and Korea and in the South in Ceylon and the Malayan Peninsula and further beyond in the island groups of the Indian and the Pacific oceans, while in the West we find traces of Indian intellectual life in places reaching deep into Central Asia and East Turkistan, where Indian manuscripts were found buried in the sands of the desert.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn content Indian literature comprises everything which is included in the word 'literature' in the broadest sense of the term : religious and mundane, epic and lyric, dramatic and didactic poetry as well as narrative and scientific prose. In the forefront we find religious literature. Not only the Brahmins in their Veda and the Buddhists in their Tipitaka but also many other numerous religious sects that have appeared in India have on record plenty of literary works-hymns, sacrificial songs, magic songs, myths and legends, sermons, theological treatises and polemic writings, text books of rituals and of religious order. In this literature is found heaped up material of inestimable value which cannot be ignored by any scholar of religion. In addition to this activity in the field of religious literature begun thousands of years ago and being continued even till the present day there have been in India even in ancient times songs of heroes which in the course of centuries got condensed into two great popular epics- the Mahabharata arid the Ramayana. These sagas were the sources which supplied material for centuries to the poets of India in the Middle Ages and works of epic poetry were thus born which are termed artistic epics in contrast to those popular epics. Although these works of epic poetry with their excessively exaggerated artistry are often not to our taste, still their authors have left us works of lyric and drama which can be compared with the most beautiful creations of modern European literature by virtue of their delicacy and fervour and also of the power of dramatic formation. And in one field Belles Lettres, in the field of aphorisms (epigrammatic poetry) Indians have achieved a mastery which has never been achieved by any other folk: India is also the land of fairy tales and fables. Indian collections of fairy tales, fables and tales in prose have played no small role in the history of world literature. Indeed the research into fairy tales - such an attractive study of fairy tales and of the pursuit of the motifs of fairy tales in their wanderings from folk to folk - has developed into an independent branch of knowledge only after Benfey's fundamental work on Pancatantra, the collection of Indian fairy tales.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is one of the peculiar features of the Indian mind, that it has never drawn a clear line of demarcation between purely artistic creation and scientific activity, so that a distinction between 'Belles Lettres' and 'Scientific Literature' is indeed impossible in India. What appears to us as a collection of fairy tales and fables, is considered by Indians as a text book of politics and moral. On the other hand history and biography have never been treated in India except by poets and as degenerate epic poetry. Differentiation between the forms of poetry and prose is also not known in India. Every object can be treated equally well in verses as well as in prose form. We find novels which are different from the artistic epics only in this, that they do not have a metrical form. There is a special preference for mixing prose and verse from ancient times. And for what we call scientific literature, the prose form was used in India only to a small measure and to a very large extent only the verse form has been used. This is true of the works of philosophy and law as well as those of medicine, astronomy, architecture etc. Indeed even grammars and dictionaries have been written by Indians in metric forms. Perhaps nothing can be more characteristic than the fact that there is a big artistic epic in 22 chapters which serves the express purpose of illustrating and stressing the rules of grammar. Philosophy has been in India even from early times, object of literary work - of course at first as a continuation of religious literature, but later even independent of it. Similarly even in very olden days law and moral - of course as above at first in connection with religion - was made the object of an independent literature of law, composed partly in verse and partly in prose. Even today distinguished jurists and sociologists esteem the significance of this literature of law for research of comparative law and for sociology. Even centuries before Christ's birth grammar was studied as a science in which Indians by far surpassed all other folks of antiquity. Lexicography also attains a ripe old age. Indian poets of artistic poetry of later times have not sung what God gave them, but they studied the rules of grammar and looked up in dictionaries for rare and poetic expressions; they composed according to the teachings and rules that were laid down in scientific works of metre and prosody. The Indian mind had always a special preference for classifying and treating all objects in a pedantic scientific way. Hence we find in India not only a rich and partly ancient literature on medicine, astrology and astronomy, arithmetic and geometry, but also on music, singing, dancing and the art of acting, magic and mantik, indeed even erotics have been reduced to scientific systems and have been treated in separate text books.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn each one of the branches of literature mentioned here a simply unmanageable quantity of literary products got accumulated in the course of the centuries not in the least also due to the fact that in almost all fields of religious literature, that of poetry as well as of science, the Commentators developed a very keen activity. Some of the most significant and extensive works on grammar, philosophy and law are only commentaries to old works. And to these commentaries very often again further commentaries were written. In India it is not seldom that an A History of Indian Literature\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eauthor has written a commentary to his own work. Thus it is no wonder that the whole mass of Indian literature is almost unmanageable. And although the lists of Indian manuscripts which are available in Indian and European libraries contain many thousands of book titles and authors' names, yet numerous works of Indian literature have been lost and many names of ancient authors are known only through quotations by later authors or have fully disappeared.\u003c\/p\u003e\n\u003cp\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=\"90%\"\u003eFOREWORD\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of abbreviations used in the book\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eContents\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003e1-43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExtent and significance of Indian Literature\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe beginnings of the Study of Indian Literature in Europe\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Chronology of Indian Literature\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Script and the tradition of Indian Literature\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndian languages in their relationship to literature\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSECTION - 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\u003eTH . VEDA OR THE VEDH.: LITERATURE\u003c\/td\u003e\n\u003ctd\u003e45-288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWhat is the Veda?\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Rgveda Samhita\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Atharvaveda Samhita\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSacrifice in ancient India and the Vedic Samhitas\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Sarnaveda Samhita\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Samhitas of the Yajurveda\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Brahmanas\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAraQyakas and Upanisads\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHE FUNDAMENTAL DOCTRINES OF THE UPANI~ADS\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Vedangas\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Ritual Literature\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe exegetic Vedangas\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Age of the Veda\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSECTION - II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHE POPULAR EPICS AND THE PURANAS\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe beginnings of epic poetry in India\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eWhat is the Mahabharata ?\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe main story of the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e360\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAncient hero-poetry in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBrahminical myth-poetry and legend-poetry in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFables, Parables and moral stories in the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe didactic portions of the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Harivamsa, an appendix to the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Age and the History of the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e454\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Ramayana, Popular Epic and Ornate Poetry in one\u003c\/td\u003e\n\u003ctd\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eContents of the Ramayana\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe genuine and the spurious in the Ramayana\u003c\/td\u003e\n\u003ctd\u003e480\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Age of the Ramayana\u003c\/td\u003e\n\u003ctd\u003e495\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Puranas in Indian Literature\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurvey of the Purana-literature\u003c\/td\u003e\n\u003ctd\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Tantra Literature (Samhitas, Agamas, Tantras)\u003c\/td\u003e\n\u003ctd\u003e581\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eVol-II\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=\"90%\"\u003eList of Abbreviations used in the notes\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003ccenter\u003e\u003cb\u003eSECTION - III\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBuddhist Literature\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Pali-canon or the Tipitaka\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Vinayapitaka of the Pali-canon\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Suttapitaka of the Pali-canon\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Speeches and Dialogues\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Stories, Songs and Sayings (Khuddakanikaya]\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Abhidhammapitaka. Buddhist Scholasticism\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe non-canonical Pali-literature\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBuddhistic literature in pure and mixed Sanskrit\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRemnants of the Sanskrit canon\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Mahavastu\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Lalitavistara\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Poet Asvaghosa and his School\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Avadana-Literature\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Mahayana-Sutras\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Masters and Poets of the Mahayana\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMaharmya, Stotras, Dharanls and Tantras\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBuddhist Literature and Universal Literature\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003ccenter\u003e\u003cb\u003eSECTION - IV\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJAINA LITERATURE\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJinism and its Literature\u003c\/td\u003e\n\u003ctd\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Canons (Siddhanta] of the Jainas\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Non-Canonical Jaina Literature\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI. The Year of Buddha's Death. Did a Gotama\u003c\/td\u003e\n\u003ctd\u003e572\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII. What is Pali ?\u003c\/td\u003e\n\u003ctd\u003e576\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII. Bhabru-Bairat Edict of Asoka\u003c\/td\u003e\n\u003ctd\u003e580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV. Time and Life of Buddhaghosa\u003c\/td\u003e\n\u003ctd\u003e583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV. The Date of Kaniska's Reign\u003c\/td\u003e\n\u003ctd\u003e584\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI. The Year of the Death of Mahavlra\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAdditions and Corrections\u003c\/td\u003e\n\u003ctd\u003e589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e601\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eVol-III\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eWhen 23 years ago I undertook to write a \"history of the Indian literature\" and had begun to work on its preliminaries, I hoped to be able to complete the work in one volume in about three to four years. But the more I dived deep into the subject, the mass of available materials heaped up the more and this increased the difficulties of shifting them. And thus the work, that was planned to cover a single volume, has now be- come one of three volumes, and parts of this book appeared at considerable intervals: 1904, 1908, 1913, 1920 and here is the last volume at the end. Now after the work is concluded, nobody can be aware of its shortcomings and imperfections more than its author himself. But in case I had wished to let it go into the world, these faults were mended, I would have to wait still for not less than 20 years. In particular I feel and have always felt the obvious deficiency that I have prepared a history of the Indian literature in a very limited measure. But the hard fact remains that we do not possess any trustworthy information about the oldest and most important works of Indian literature, and whatever we can say with regard to the antiquity and origin of the earliest religious and secular poetry as well as about the beginning of the scientific literature is nothing but hypothetical, and naturally many readers will be disappointed to find in my history of literature so few definite statements on . chronological topics. fact, I have been accused by a critic of having used expressions like \"probably\", \"perhaps\", \"apparently\", etc. at too many places. In case everything in the history of Indian literature had been fully clear it would have been easy to create an impression with discussions supported by more or less definite figures with regard to dates. But I believe that even a layman derives more benefit when he comes to know about the meagreness of chronological data in Indian literature than when one leads him into the hamlet of Potemkin. And for the beginners, who may choose to undertake research in Indology - they will need consulting this book the most, since it is of great importance [at this stage of study] to be able to distinguish accurately between definite and indefinite statements in order to arrive at the points at which further researches have to be carried. For this very reason, I have stated in the footnotes the views that I do not participate in. Since in respect of the history of literature I was obliged to keep myself within the limits of possibility, I have most vigorously exerted my efforts to provide the reader with most unambiguous representations of every type of literature and literary works and to introduce him assuredly of an insight into the spiritual creations of India. In order to check the work from becoming still more voluminous I had to keep myself within the limits of literature, though at times it is equally difficult to separate the history of religious literature from religion and to associate the history of culture with the history of literature. Likewise the history of scientific literature, treated in the last section, can hardly become a history of the sciences.\u003c\/p\u003e\n\u003cp\u003eIt is natural that during the period of several years that have gone by after the publication of the first part of this work our knowledge has advanced further. So I have tried to make the work up-to-date with the addenda and corrigenda given at the end of this book of Since a greater part of the third volume was already printed by the end of 1920 it has become necessary to add even to this part the addenda and corrigenda, especially when for the first time quite a large number of works, so particularly the last volumes of the \"Harvard Oriental Series\", and the \"Encyclopaedia of Religion and Ethics\" and the \"Indian Antiquary\" for the years 1914-1922 became available to me at the last moment of completion of my work.\u003c\/p\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003eTABLE OF CONTENTS\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTRANSLATOR'S NOTE\u003c\/td\u003e\n\u003ctd\u003evii-x\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFOREWORD\u003c\/td\u003e\n\u003ctd\u003exi-xv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLIST OF ABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exi-xv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eCLASSICAL SANSKRIT LITERATURE\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eSection- IV ORNATE POETRY\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1-415\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCharacteristics of Ornate Poetry\u003c\/td\u003e\n\u003ctd\u003e43586\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePoetics, Dramatury and Prosody\u003c\/td\u003e\n\u003ctd\u003e12905\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBeginnings of Ornate Poetry\u003c\/td\u003e\n\u003ctd\u003e35- 41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGolden Age of Ornate Court Poetry\u003c\/td\u003e\n\u003ctd\u003e41- 53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMost Important Poets of the Later Centuries\u003c\/td\u003e\n\u003ctd\u003e53- 57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOrnate Court Epics\u003c\/td\u003e\n\u003ctd\u003e57- 88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHistorical Literature\u003c\/td\u003e\n\u003ctd\u003e88-106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLyric Poetry\u003c\/td\u003e\n\u003ctd\u003e106-148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGnomic and Didactic Poetry\u003c\/td\u003e\n\u003ctd\u003e148-173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnthologies\u003c\/td\u003e\n\u003ctd\u003e173-178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eDramatic Poetry\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e178-197\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEarly History of Drama\u003c\/td\u003e\n\u003ctd\u003e178-197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBuddhist Dramas\u003c\/td\u003e\n\u003ctd\u003e197-200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDramas of Bhasa, Sudraka and Visakhadatta\u003c\/td\u003e\n\u003ctd\u003e201-237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eClassical Dramas of Kalidasa\u003c\/td\u003e\n\u003ctd\u003e237-250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHarsadeva\u003c\/td\u003e\n\u003ctd\u003e251-258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBhavabhuti\u003c\/td\u003e\n\u003ctd\u003e258-266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eand Bhattanarayana\u003c\/td\u003e\n\u003ctd\u003e266-267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLater Dramatic Literature\u003c\/td\u003e\n\u003ctd\u003e267-292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBhanas and Prahasanas\u003c\/td\u003e\n\u003ctd\u003e292-301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eNarrative Literature\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e301-413\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePancatantra in Its Oldest Form\u003c\/td\u003e\n\u003ctd\u003e307-321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLater Redactions of Pancatantra\u003c\/td\u003e\n\u003ctd\u003e321-329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePancatantra in World-Literature\u003c\/td\u003e\n\u003ctd\u003e329-346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGunadhya's Brhatkatha and Works derived from it\u003c\/td\u003e\n\u003ctd\u003e446-388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOrnate Fictions\u003c\/td\u003e\n\u003ctd\u003e388-410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndian and Greek Novels\u003c\/td\u003e\n\u003ctd\u003e410-413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eCampus\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e413-415\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eIndex of Names\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e417-452\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart-II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eSection - V. THE SCIENTIFIC LITERATURE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e455-732\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCharacteristics of the scientific literature\u003c\/td\u003e\n\u003ctd\u003e455-458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGrammar\u003c\/td\u003e\n\u003ctd\u003e458-491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLexicography\u003c\/td\u003e\n\u003ctd\u003e491-504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePhilosophy\u003c\/td\u003e\n\u003ctd\u003e504-575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDharmasastra\u003c\/td\u003e\n\u003ctd\u003e575-607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eArthasastra (Nitisastra)\u003c\/td\u003e\n\u003ctd\u003e608-651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eArchitecture\u003c\/td\u003e\n\u003ctd\u003e652-653\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSangitasiistra\u003c\/td\u003e\n\u003ctd\u003e653-657\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKamasastra (Erotics)\u003c\/td\u003e\n\u003ctd\u003e657-663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAyurveda (Medicine)\u003c\/td\u003e\n\u003ctd\u003e664--679\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAstronomy, Astrology and Mathematics\u003c\/td\u003e\n\u003ctd\u003e679-703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix : (A view on the Modern Indian Literature)\u003c\/td\u003e\n\u003ctd\u003e703-731\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e733-758\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"M. Winternitz","offers":[{"title":"Default Title","offer_id":42933349974154,"sku":"","price":2985.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/HistoryofIndianLiterature.jpg?v=1684157844"},{"product_id":"thumri-in-historical-and-stylistic-perspectives","title":"Thumri in Historical and Stylistic Perspectives","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eAs thumri moved from the courtesan salon to the Public concert hall, its style and image changed dramatically in accordance with the evolving aesthetic of its new bourgeois patrons. Thumri in Historical and stylistic perspectives constitutes a welcome and significant contribution to the study of Hindustani music and south Asian culture in general.\u003c\/span\u003e\u003c\/p\u003e","brand":"Peter Manuel","offers":[{"title":"Default Title","offer_id":42933359607946,"sku":"","price":895.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Thumri.jpg?v=1684158282"},{"product_id":"vedic-vangamya-sahitya-history-of-vedic-literature","title":"वैदिकवान्गमयस्‍येतिहास- History of Vedic Literature","description":"\u003c!----\u003e","brand":"Acharya Jagdish Chandra Mishra","offers":[{"title":"Default Title","offer_id":42976340344970,"sku":"","price":270.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/haa673.webp?v=1684741207"},{"product_id":"light-from-the-orient-essays-on-the-impact-of-indias-sacred-literature-in-the-west","title":"Light from the Orient","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAsia was destined by Providence to become the cradle of human civilization. Among the known old civilizations like the Egyptian, Mesopotamian, Incan, Mayan, Greek, Roman, and others, the one that bloomed on the banks of the Indus is today undisputedly acknowledged as the oldest. In its chequered journey through the past several millennia, its invaluable literary treasures were wafted to all directions, paving the way for cultural growth in distant lands. Archaeological, historical, and Indological probing has shed enough light on the contributions of Oriental thought on humankind in general. Will Durant, the great historian, begins The Story of Civilization by saying:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e'Our story begins with the Orient, not merely because Asia was the scene of the oldest civilizations known to us, but because those civilizations formed the background and basis of that Greek and Roman culture, which Henry Maine mistakenly supposed to be the whole source of the modern mind. We shall be surprised to learn how much of our most indispensable inventions, our economic and political organization, our science and our literature, our philosophy and our religion, goes back to Egypt and the Orient.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Tathagatananda's Light from the Orient is an illuminating sequel to his earlier well-researched Journey of the Upanishads to the West, both focusing on the glorious Oriental literary heritage of the world at large.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePublisher's Note:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhile comparing the aims and achievements of the Oriental and Occidental civilizations, Swami Vivekananda once observed that each of these civilizations has its grandeur, each its glory. He said: \"To the Oriental, the world of spirit is as real as to the Occidental is the world of senses... Each calls the other a dreamer. But the Oriental ideal is as necessary for the progress of the human race as is the Occidental, and I think it is more necessary'\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003e(Complete Works of Swami Vivekananda,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003evol. 4, p. 155). Swamiji also pointed out that from India, 'like tidal waves, spirituality, and philosophy have again and again rushed out and deluged the world, and this is the land from whence once more such tides must proceed...' (\u003ci data-mce-fragment=\"1\"\u003eIbid.\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003evol. 3, p. 285).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this work,\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eLight from the Orient,\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eSwami Tathagatananda, Minister-in-charge of the Vedanta Society, New York, has done immense service to the world of learning by bringing to light little-known material, including observations by Indologists, on 'the impact of India's literature on the West'. We believe this valuable work will be well received by readers all over the world.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e13 July 2005\u003cbr data-mce-fragment=\"1\"\u003eKolkata\u003c\/p\u003e\n\u003cp align=\"RIGHT\" data-mce-fragment=\"1\"\u003ePUBLISHER\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cspan style=\"color: #000000;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/span\u003e\u003c\/center\u003e\n\u003cp 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 data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 1:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSwami Vivekananda\u003cbr data-mce-fragment=\"1\"\u003eon the World's Debt to India\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 2:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndia in the Eyes of the Westerners\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 3:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eBhagavad Gita\u003c\/i\u003e\u003cbr data-mce-fragment=\"1\"\u003eCasts Its Spell on the West\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 4:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\n\u003ci data-mce-fragment=\"1\"\u003eAbhijnana Shakuntalam\u003c\/i\u003e:\u003cbr data-mce-fragment=\"1\"\u003e\"A Wonder Coming from a Land of Wonders\"\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 5:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFurther Observations on the Universal\u003cbr data-mce-fragment=\"1\"\u003eInfluence of\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eSanskrit \u003c\/span\u003ethrough\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ci data-mce-fragment=\"1\"\u003eShakuntala\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 6:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNalanda Mahavihara: One Ideal University\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 7:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eImpact of Great Prophets\u003cbr data-mce-fragment=\"1\"\u003eon the Mind throughout the Ages\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 8:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMother India and Mother Greece:\u003cbr data-mce-fragment=\"1\"\u003eThe Brahmanic Life and Work of\u003cbr data-mce-fragment=\"1\"\u003eDemetrius Galanos\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 9:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Brief Introduction to\u003cbr data-mce-fragment=\"1\"\u003eIndia's Oral Tradition and Sacred Literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 10:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Interest of the West in Sanskrit Literature\u003cbr data-mce-fragment=\"1\"\u003ePrior to the Famous Publication of\u003cbr data-mce-fragment=\"1\"\u003eAnquetil-Duperron\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 11:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSanskrit Studies and Comparative Philology\u003cbr data-mce-fragment=\"1\"\u003ein 18th-and-19th Century Europe\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ci data-mce-fragment=\"1\"\u003eChapter 12:\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVedic Mathematics and Astronomy\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSelect Bibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e","brand":"Swami Tathagatananda","offers":[{"title":"Default Title","offer_id":43105909604490,"sku":"","price":240.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/LightfromtheOrient.jpg?v=1690604872"},{"product_id":"itihas-darshan","title":"Itihaas Darshan","description":"\u003c!----\u003e","brand":"Parmanand Singh","offers":[{"title":"Paperback","offer_id":43145170780298,"sku":"","price":295.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":43145170813066,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/81nbUPLYuEL._SL1500.jpg?v=1697365519"},{"product_id":"bharatiya-darshan-indian-philosophy","title":"Bharatiya Darshan","description":"\u003c!----\u003e","brand":"Shobha Nigam","offers":[{"title":"Paperback","offer_id":43181310476426,"sku":"","price":345.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":43181310509194,"sku":"","price":645.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/bhartiyedarshan.jpg?v=1691239069"},{"product_id":"a-history-of-indian-philosophy-vol-2-sankara-school-of-vedanta-yogavasistha-and-bhagavadgita","title":"A History of Indian Philosophy (Vol. 2)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work appears in five volumes. Vol. I comprises Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa and Vedanta. Vol. II completes studies in the Sankara school of Vedanta. It also contains the philosophy of the Yogavasistha, the Bhagavadgita and speculations in the medical schools. Vol. III contains an elaborate account of the principal dualistic and pluralistic systems such as the philosophy of the Pancaratra. Bhaskara, Yamuna, Ramanuja, Nimbarka, Vijnanabhiksu and philosophical speculations of some of the selected Puranas. Vol. IV deals with the Bhagavata Purana, Madhva and his school, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. Vol. V treats of the southern schools of Saivism, viz., Saiva Siddhanta, Vira Saivism, philosophy of Srikantha, Saiva philosophy in the Puranas and in some important texts. In the words of the Oxford Journal 'the collection of data, editing and the interpretation of every school of thought is a feat unparalleled in the field of history of philosophy.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLate Dr. Surendranath Dasgupta, C.I.E., I.E.S., Ph.D. (Cal.et Cantab.), D.Litt. (Hony, Rome) was the Principal at Government Sanskrit Collage, Calcutta and King George V. Prof. of Mental and Moral Science, at the Calcutta University. He represented Cambridge University at the Congress of Philosophy in Paris in 1921 and the Calcutta University at the International Congress of Philosophy at Naples in 1924 and at Harvard in 1926. He represented India at the International Congress of Religion in London in 1936 and in Paris in 1939. Among his several other works may be mentioned: A Study of Patanjali , Yoga Philosophy in Relation to Other Systems of Indian Thoughts, Yoga as Philosophy and Religion, Hindu Mysticism, Indian Idealism, Philosophical Essays, A History of Sanskrit Literature and Religion and Rational Outlook.\u003c\/p\u003e","brand":"Surendranath Dasgupta","offers":[{"title":"Default Title","offer_id":43224751276170,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/HistoryofIndianPhilosophy-2.jpg?v=1691580779"},{"product_id":"prachin-bharatiya-vigyan-aur-proddhogiki-ancient-indian-science-and-technology","title":"Prachin Bharatiya Vigyan aur Proddhogiki","description":"","brand":"Shiv Swarup Sahay","offers":[{"title":"Default Title","offer_id":43225127321738,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/PrachinBhartiyeVigyan.jpg?v=1691583822"},{"product_id":"indian-kavya-literature-8-volumes-in-9-parts","title":"Indian Kavya Literature (8 Volumes in 9 Parts)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIndian Kavya Literature is planned in eight volumes as a comprehensive study of literature (Kavya) in the literary criticism of that same tradition. Surprising as it may seem, Indian literature has not till now been presented from this- obvious, natural, and necessary point of view in any modern language, except in a limited and primarily bibliographical manner by Krishnamachariar in his History of Classical\u003cspan data-mce-fragment=\"1\"\u003e Sanskrit \u003c\/span\u003eLiterature (1937). Instead, Indian literature has been misrepresented and misjudged from a narrowly European, and therefore quite alien and unhelpful, standpoint in the modern works on it widely accepted as ‘standard’. It is exceedingly odd that even several modern Indian writers have performed the feat of adopting this alienated and distant view, diminishing Indian culture in the midst of the struggle for Indian freedom from colonialism. The present work is intended to restore Indian literature to independence and to India, as a step towards that freedom from spiritual colonialism which India has yet to attain. But the method of presentation here involves no political discussions and is very simple and straightforward: the aim is the enjoyment of the literature as it was meant to be enjoyed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first volume prepares the way for the enjoyment of Indian literature by presenting Indian literary criticism, thus clarifying the techniques and aims of Indian writers. This criticism includes the various aesthetic theories as to the nature of the enjoyment of literature by readers and audiences, the techniques of dramaturgy and poetics whereby this enjoyment is created, the nature of the literary genres (drama, epic, the novel, etc.) and a sketch of the milieu of the writers and critics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author, A.K. Warder, Professor Emeritus of Sanskrit at the University of Toronto, is an old-fashioned philologist who reads the primary sources in Sanskrit and the Prakrits.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eVOLUMES\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan\u003eVolume-1: Literary Criticism\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-2: Origins and Formation of the Classical Kavya\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-3: The Early Medieval Period (Sudraka To Visakhadatta)\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-4: The Ways of Originality - Bana To Damodaragupta\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-5: The Bold Style - Saktibhadra to Dhanapala\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-6: The Art of Storytelling\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-7: The Wheel of Time\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume-8: The Performance of Kavya in The +14\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe main purpose of this work is literary criticism, evaluating a great tradition of literature that recently has remained practically unknown to all but a few specialists in Sanskrit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePrevious publications on Indian literature in Western languages have at best sketched its history (i.e. attempted to clarify the chronology) and at worst given extremely misleading judgments on its nature. That such judgments have held the field should not be blamed on the incompetence of the scholars who invented them, or even simply on the prejudices which they shared with the B fashionable thinkers of their times and countries. The scholars were most competent in their own field, which was philology, but literary criticism was not their profession. Western literary critics on the other hand had no access to original sources and left Indian literature to the ‘specialists’. The scholars who tried to supply information on Indian literature applied whatever critical ideas they had picked up from their environment, accordingly Western (Greek, etc.) models as the only possible standard of good literature; unluckily they had picked up the Western tradition of criticism at its narrowest, as formulated during the +19. To them, it appeared obvious that if Indian literature differed to any extent from the Greek or English models it must be inferior to precisely that extent. This cultural arrogance, accepted from their environment by scholars often most modest as individuals, was in some cases, especially in British writers, inflated to the most overweening proportions by the hot wind of colonialist and imperialist propaganda, this also docilely and dutifully accepted from their environment. It was an article of faith in British public opinion that Britain must rule India, hence anything that appeared to strengthen that faith, for example, that the Indians were not competent to rule themselves or that Sanskrit literature was decadent, was readily believed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe systematic disparagement of Indian culture during the + 19 and +20 became a mighty industry with countless ramifications. It produced an impressive array of anti-textbooks, scholarly in an outward manner and bearing the imprints of academic publishers. Its momentum has not yet entirely abated, although its political purpose disappeared in + 1947, and on account of its influence it deserves detailed study and the publication of monographs making known its nature and extent. In our study of the literature here we shall ignore it, but it is necessary for a preface to warn the reader of the existence of these tenacious misrepresentations and of their continuing influence persisting among the secondary sources he may come across in libraries and bookshops (there are many reprints of older publications still in circulation, not yet superseded by more accurate and objective studies). It is particularly unfortunate that some recent Indian writers in English have followed their former British ‘masters’ and disparaged their own country’s finest achievements, believing just this to be a ‘modern’, objective, and broad-minded approach.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA new evaluation of Indian literature is long overdue. We may leave any anti-colonialist counterblast, and the criticism of prejudiced secondary sources, to those who are fond of polemic and political analysis. Our purpose here is the direct and positive enjoyment of literature. We shall regard it as axiomatic that the literature studied should be presented on its own terms, therefore we shall seek guidance from its creators and from the long and ancient Indian tradition of literary criticism which developed with it. No literature, least of all a highly sophisticated movement such as kavya, can be understood unless we know what its creators were trying to achieve and what sort of contemporary criticism they may have hoped to satisfy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIf we are aiming to get closer to this literature and to understand its works in relation to contemporary influences, especially other works, we must try to improve our knowledge of its chronology. In preparing this book, a great deal of time has been spent on chronological problems, though their discussion has here been kept to the minimum in order not to interfere with the main purpose. Some of the problems have been studied in other publications (Pali Metre; Indian Buddhism; ‘The Date of Bhamaha’; ‘The Possible Dates of Parsva.’) and the discussions need not be repeated, others must be treated briefly as they come up and the reasons for adopting a particular hypothesis indicated. Since our plan is to present the literature in chronological order, after preliminary chapters on Criticism, some working hypotheses had to be adopted for each author. As the study proceeded and the works thought to belong to a given period were compared, various more or less subjective impressions grew in the present writer confirming or revising his ideas on chronological relationships. Where no other evidence seemed to be available he fell back on these impressions and makes no apology for doing so. Now that the fabric of his tentative chronological edifice is completed and each part can be surveyed in relation to the others, it will be easier for minute comparisons to be made of the details, which should lead to further constructive research and improvements in our knowledge. The day has not yet dawned when stylistic analysis by computer will illuminate the chronology of Indian literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt has been an important part of the critical purpose, here proposed, to study the positions of kavya composers in the social and cultural history of India, a form of literary criticism which has not been seriously attempted before in the case of India. Besides having in mind the social milieu of each Indian author when reading his works, and visualizing him as a real person in real situations of life, the present writer has set his literary panorama in his vision of Indian history as a whole. Here again, one could not within the limits of a work such as this outline the political and social history of India, still less enter into full discussions of this highly controversial subject. This has been attempted in another work (see An Introduction to Indian Historiography). Suffice it to say here that the writer believes, having studied a mass of evidence, that India does indeed have a complex history of social change, development and conflict contrary to widely received opinion. This view has been propounded in an article (‘Desiderata in Indian Historiography’) and as specific occasions arise below the evidence will be indicated for some of the social trends believed significant for the history of literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith the growing popularity of ‘comparative literature’, it should be useful to attempt to transpose into English the technical analysis, and its terminology, of the Indian critics. Indian literature ought to be available to students of world literature, as well as to specialists in Indian studies, on its own terms, moreover the critical theories of the Indians, such as those on the nature of the experience of the audience in the theatre, should be of wide interest. They are generally remarkable for their scientific, rather than subjective, character. Though Indian terminology is sometimes retained below, mainly for the sake of precision and for ease of reference to original sources by those who wish to make it, it is always explained in English.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe term kavya means literature as a form of art. It excludes scriptures or religious writing (is therefore essentially secular), histories (except when history is made the subject of art, aiming at aesthetic rather than historical ‘truth’) and all technical writings on philosophy, science, the arts, and so on. It includes poetry,’ drama and the novel, and history and biography when presented aesthetically. The term thus corresponds fairly well to ‘literature’ as used in the expressions ‘English literature’ or ‘French literature’, but it seemed preferable not to translate it in order to keep in mind that we are using it in its precise Indian sense. The West in fact seems to have no word for ‘literature’ in this strict sense. Thus the poetry of the Veda is excluded from our book, except in the discussion of origins, as ‘scripture’ agama; and so is the ancient Epic (or ‘Great Epic’), the\u003cspan data-mce-fragment=\"1\"\u003e Mahabharata\u003c\/span\u003e, since it is regarded as ‘history’ or ‘tradition’ itihasa,-as a rich source of stories suitable for kavya treatment, e. g. in dramas, but as not itself kavya. Only the later ‘epics’, the artificial epics, of individual poets are properly kavya, not the true traditional Epic, which we may conveniently distinguish with a capital letter in English. The Ramayana, on the other hand, is regarded as kavya, though in later times it has sometimes been invested with the authority of ‘tradition’. In principle, kavya may be written in any language, but it is associated especially with Sanskrit as the ‘classical’ language of India.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOur first eight chapters (Volume One) are introductory, presenting the Indian aesthetic and critical analysis and also the social milieu of the literature. This should provide a general idea of what Indian writers were aiming to achieve and may suggest to readers, especially, Western or Westernised readers, how the literature was meant to be enjoyed. The next eleven chapters (Volume Two) study the origins and formation of the style (or styles} and standard Which came to be known as kavya, with a survey of the early masterpieces which became classical models for many later writers (-400 to +200)\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere follow `ten chapters (Volume Three) on the next period (+200 to 600), when a ‘feudal’ type of social organization was consolidated in India, suggesting or pursuing new ideals superimposed on Tradition and expressed in art. Most of our critics belong to the feudal period and seem more at home in this period than in early kavya, which they neglected.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn principle all statements in our text are based on the original sources, i. e. the literary works in their original Indian languages. The editions used are shown in the Bibliography. Secondary sources and translations have been utilized as rapid preliminary guides through the literature as well as consulted for their opinions on chronology. It has been a rule, however, not to rely on them but to follow up their indications to the original sources and base our own statements only on these. There have been very few exceptions to this rule in the case of unpublished manuscript kavya which are as yet inaccessible. All translations which appear in this book are original, in accordance with the above principle.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author must here acknowledge his great debt to all the predecessors—editors of the original texts, translators, and historians-who have pioneered the way, however frequently. He may have disagreed with their views. Above all, he was inspired as well as led by the History of Classical Sanskrit Literature of Dr. M. Krishnamachariar, in which for once he found a sympathetic pioneer and an extraordinarily persistent and devoted one. Operating in the Indian manuscript libraries over many years, Dr. Krishnamachariar succeeded in treating the unprinted literature on an equal basis with that in print and is therefore still up to date thirty years after publication, though happily many works known to him only in manuscript have since been printed. At times we could not follow his chronology, though his massive collection of chronological statements from original sources has continually guided us. In a sense our work is simply a commentary on his, using the rich materials he has assembled as a basis for an exercise in literary criticism on the originals. It is this History which first opened the eyes of the present writer, in +1949, to the unsuspected richness of kavya and to the possibility of gleaning a far more complete history of the literature, from the numerous quotations of bibliographical and historical statements he had collected, than had seemed possible from the assertions made in other secondary sources.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present book began simultaneously with Pali Metre, as a small card index of early kavis in chronological order, frequently rearranged, for reference while research for that study proceeded. After the completion of that work, which offered a basis for the chronology of the earliest period of kavya, the card index grew into lecture notes for a course given first in +1955 to 56 at the University of Edinburgh. The idea of a book developed through the pursuit of the original sources to authenticate the lectures, along with the application to the literature of the appropriate analysis, which had meanwhile been studied from Bharata, Bhamaha, Sagaranandin, Saradatanaya, Soddhala, Rajasekhara, and the other old critics as they were gradually discovered.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is to be hoped that readers of this book will be moved to learn Sanskrit and tackle the originals of whatever here promises to be interesting. This book also is a secondary source, though the writer has done his best to make it as authentic as possible and to embody his subject in his book without interposing his own personality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the development of human consciousness India has played no small part. The student who has ventured into this vast field is indeed tempted to say that India’s intellectual creation is to those of other lands as the Himalayas is to other mountains. It is because kavya literature- brings us, in the form of art, a great and characteristic part of this epic of human consciousness, that it should be read. Indian religion in its splendid variety can be studied through its proper texts, the scriptures agamas, and more systematic treatises sastras. Philosophy also, of whatever kind, is systematically presented in its own treatises. Kavya is distinguished from most scripture in that it is humanist, centered on man. As compared with philosophy, which also may be humanist in outlook, kavya is an art, presenting its truths and its comments through images and individual characters. The humanism of kavya differs from that of the critical and analytical schools of philosophy in its endless richness of concrete detail, which aims to present by examples the infinite variety of particular times, places, persons, situations, and actions. Its subject matter is the human experience of life, accumulated over thousands of years, an epic of humanity that is not available to us in any other form. This experience is presented in terms of human emotions: the reactions of people to the situations of life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn practice, it was observed that the emotions could be grouped as a small number of basic ones, namely love, humor, energy, anger, fear, grief, disgust, and astonishment (others, such as ‘calm’, seemed controversial), and a larger number of transient ones such as depression, envy, anxiety, bewilderment, shame, rashness, joy, pride, despair, indignation, reflection and so on. A theory was consequently worked out that a drama, and by extension any kavya and even any work of art, will be most effective if it portrays one of the basic emotions as predominant in its subject matter, with other basic emotions in subordination to it and the appropriate transient emotions in the particular situations which occur. Thus the experience of life is reproduced in the form of a work of literary art.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut this effective presentation, which, we see from the\u003cspan data-mce-fragment=\"1\"\u003e Natyasastra\u003c\/span\u003e, was arrived at through the practical experience of actors in the ancient Indian theatre, which led to the further consideration of the question of why it was effective, in other words of the nature of the effect on the audience. Clearly, the practical aim was to delight them, perhaps also to instruct them, but what was this delight? It seems to be especially characteristic of the Indian theatre, and following it of kavya generally, that the audience was found to ‘taste’ the emotions portrayed rather than to participate in them directly. This assumption that the spectator should remain separate from the hero he imagines to be present on the stage, that the experience of the spectator is different in kind from the emotions of the participant, may be essentially Indian. The true connoisseur of literature in India was by most critics taken to be engaged in a kind of Contemplation of life as there presented, perhaps not unlike the meditation or reflection of a philosopher or even of a withdrawn ascetic. He adopted a higher and more objective standpoint, free from personal involvement, and in that relative detachment found a special delight and also the instruction of a wide view of the world extending far beyond his everyday experience. The ‘taste’ rata he enjoyed, this aesthetic experience, was consequently described in terms other than those of direct emotion.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe may perhaps accurately explain the difference by distinguishing two ‘levels’ of experience (as suggested in a review in the JRAS, 1961) : (1) The ‘aesthetic’ level of the experience of the audience or readers; (2) the everyday ‘psychological’ level of the emotions portrayed in the characters on the stage or in the book. Thus when the basic emotion portrayed is love, the ‘taste’ enjoyed by the spectator, the aesthetic experience, is called the ‘sensitive’ (on this translation of srngara see Chapter II [55]). When the emotion is grief, the aesthetic experience is the ‘compassionate’. When the emotion is energy, the aesthetic experience is the ‘heroic’. In this way the audience or readers are to be enriched in their experience through the portrayal, analysis, magnification, and criticism of human emotions, presented through their aesthetic understanding or appreciation. This enrichment is at the same time a form of education. On srngara see Appendix to § 53.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe emotions appear through the actions of the subjects of Kavya. Human activity had been classified in India under four heads as directed towards either pleasure, wealth, and power, or moral ends (‘virtue’, ‘justice’, ‘duty’), or renunciation of all- worldly ends and seeking ‘liberation’ makya or Nirvana. Kavyas were sometimes classified accordingly, but, if they incidentally provide instruction in these ‘ends’ of life (which should more properly be sought in the appropriate scientific, philosophical, or religious treatises), their main educational function is to teach us humanity. Though we meet the gods in kavya, and demons, as well as men, they are all human in their actions and emotions. By contemplating the strivings and passions of humanity we increase our sensitivity, our compassion, our sense of the comic and the marvelous, perhaps our ‘heroism’, even our fury at unjust acts and our apprehension (sense of danger) or abhorrence where appropriate. Here perhaps the purely aesthetic delight fuses with the practical educational expansion of aesthetic understanding.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMan is still poor in humanity, a mere beginner as a social being. We have too little and too uncertain guidance. Let us then add to our common inheritance the experience of India, bequeathed to us by the several thousand poets, dramatists, and storytellers who have reproduced it in their kavya.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIndian Kavya Literature (8 Volumes) A.K. Warder\u003c\/b\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA new evaluation of Indian literature is long due. The author observes that there has been a “systematic disparagement of Indian culture during the 19th and 20th centuries”. Further, he argues that literature should be presented on its own terms without any “colonial bias” or “anti-colonial outbursts”. He also adds, “in the development of human consciousness India has played no small parts” and “Indian Kavya Literature brings us, in the form of art, a great and characteristic part of the epic of human consciousness, that it becomes worth reading.”\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe chief interest of this work lies in its literary criticism to evaluate “the great tradition of the Indian literature, which up to now has remained practically unknown to all but a few Sanskritists” [or Indologists]. With the growing popularity of ‘comparative literature’, this work becomes highly useful as it presents a kaleidoscopic view of the features of Indian poetics, portraying the characteristics of the style of every composer in the real situation of life; in his\/her own socio-cultural milieu as viewed in the literary panorama set by the author himself with his vision of Indian cultural history as a whole.\u003c\/p\u003e","brand":"A. K. Warder","offers":[{"title":"Default Title","offer_id":43235101442186,"sku":"","price":8500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uae568.jpg?v=1691655904"},{"product_id":"a-history-of-indian-philosophy-vol-1-philosophy-of-buddhist-jaina-and-six-systems-of-indian-thought","title":"A History of Indian Philosophy (Vol. 1)","description":"\u003cp style=\"text-align: left;\"\u003eThe work appears in five volumes. Vol. I comprises Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa and Vedanta. Vol. II completes studies in the Sankara school of Vedanta. It also contains the philosophy of the Yogavasistha, the Bhagavadgita and speculations in the medical schools. Vol. III contains an elaborate account of the principal dualistic and pluralistic systems such as the philosophy of the Pancaratra. Bhaskara, Yamuna, Ramanuja, Nimbarka, Vijnanabhiksu and philosophical speculations of some of the selected Puranas. Vol. IV deals with the Bhagavata Purana, Madhva and his school, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. Vol. V treats of the southern schools of Saivism, viz., Saiva Siddhanta, Vira Saivism, philosophy of Srikantha, Saiva philosophy in the Puranas and in some important texts. In the words of the Oxford Journal 'the collection of data, editing and the interpretation of every school of thought is a feat unparalleled in the field of history of philosophy.'\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eLate Dr. Surendranath Dasgupta, C.I.E., I.E.S., Ph.D. (Cal.et Cantab.), D.Litt. (Hony, Rome) was the Principal at Government Sanskrit Collage, Calcutta and King George V. Prof. of Mental and Moral Science, at the Calcutta University. He represented Cambridge University at the Congress of Philosophy in Paris in 1921 and the Calcutta University at the International Congress of Philosophy at Naples in 1924 and at Harvard in 1926. He represented India at the International Congress of Religion in London in 1936 and in Paris in 1939. Among his several other works may be mentioned: A Study of Patanjali , Yoga Philosophy in Relation to Other Systems of Indian Thoughts, Yoga as Philosophy and Religion, Hindu Mysticism, Indian Idealism, Philosophical Essays, A History of Sanskrit Literature and Religion and Rational Outlook.\u003c\/p\u003e","brand":"Surendranath Dasgupta","offers":[{"title":"Default Title","offer_id":43249431609482,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/HistoryofIndianPhilosophy_c03b75cb-a82f-4e92-b7a1-cfd5fe41c620.jpg?v=1691753480"},{"product_id":"a-history-of-indian-philosophy-vol-4-the-philosophy-of-the-bhagavata-purana-madhva-vallabha-and-gaudiya-school-of-vaisnavism","title":"A History of Indian Philosophy (Vol.4)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work appears in five volumes. Vol. I comprises Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa and Vedanta. Vol. II completes studies in the Sankara school of Vedanta. It also contains the philosophy of the Yogavasistha, the Bhagavadgita and speculations in the medical schools. Vol. III contains an elaborate account of the principal dualistic and pluralistic systems such as the philosophy of the Pancaratra. Bhaskara, Yamuna, Ramanuja, Nimbarka, Vijnanabhiksu and philosophical speculations of some of the selected Puranas. Vol. IV deals with the Bhagavata Purana, Madhva and his school, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. Vol. V treats of the southern schools of Saivism, viz., Saiva Siddhanta, Vira Saivism, philosophy of Srikantha, Saiva philosophy in the Puranas and in some important texts. In the words of the Oxford Journal 'the collection of data, editing and the interpretation of every school of thought is a feat unparalleled in the field of history of philosophy.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLate Dr. Surendranath Dasgupta, C.I.E., I.E.S., Ph.D. (Cal.et Cantab.), D.Litt. (Hony, Rome) was the Principal at Government Sanskrit Collage, Calcutta and King George V. Prof. of Mental and Moral Science, at the Calcutta University. He represented Cambridge University at the Congress of Philosophy in Paris in 1921 and the Calcutta University at the International Congress of Philosophy at Naples in 1924 and at Harvard in 1926. He represented India at the International Congress of Religion in London in 1936 and in Paris in 1939. Among his several other works may be mentioned: A Study of Patanjali , Yoga Philosophy in Relation to Other Systems of Indian Thoughts, Yoga as Philosophy and Religion, Hindu Mysticism, Indian Idealism, Philosophical Essays, A History of Sanskrit Literature and Religion and Rational Outlook.\u003c\/p\u003e","brand":"Surendranath Dasgupta","offers":[{"title":"Default Title","offer_id":43261848879242,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/HistoryofIndianPhilosophy-4.jpg?v=1691837584"},{"product_id":"pancamrtam","title":"Pancamrtam","description":"\u003cp style=\"text-align: left;\"\u003eSanskrit is a very rich language with a large number of roots and primary and secondary derivatives. Because of this, it is easy to express accurately any idea in this tongue. Indeed our administrative and technical terms can be derived from Sanskrit. Before the integration of the princely states into the Indian Union there was at least one state, the state of Baroda, which successfully used Sanskrit words for administrative purposes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe need for a knowledge of the classics has been recognized by modern educationists in the West, despite the emphasis laid there on science and social studies. The great mathematician and philosopher Alfred North Whitehead took great pains to plead for classical education in one of the chapters of his book, \"The Aims of Education'. The Radhakrishnan Commission on University Education in India Quotes the following words from the book,' The Classical Tradition.' \u003c\/p\u003e","brand":"Dr. Aditya Nath Jha","offers":[{"title":"Default Title","offer_id":43567204499594,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Scan0001.jpg?v=1693911781"},{"product_id":"sanskrit-sahitya-ka-itihaas-a-b-keith","title":"Sanskrit Sahitya Ka Itihaas","description":"\u003cp\u003e \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTAKEN in conjunction with my Sanskrit Drama, published in 1924, this work covers the field of Classical Sanskrit Literature, as opposed to the Vedic Literature, the epics, and the Puranas. To bring the subject—matter within the limits of a single volume has rendered it necessary to treat the scientific literature briefly, and to avoid discussions of its subject-matter which appertain rather to the historian of grammar, phi1osophy, law, medicine, astronomy, or mathematics, than to the literary historian. This mode of treatment has rendered it possible, for the first time in any treatise in English on Sanskrit Literature, to pay due attention to the literary qualities of the Kavya. Though it was to Englishmen, such as Sir William Jones and H. T. Cole-brooke, that our earliest knowledge of Sanskrit poetry was due, no English poet shared Goethe’s marvellous appreciation of the merits of works known to him only through the distorting medium of translations, and attention in England has usually been limited to the Vedic literature, as a source for comparative philology, the history of religion, or Indo—European , antiquities ; to the mysticism and monism of , Sanskrit philosophy ; and to the fables and fairy-tales in their relations to western parallels.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe neglect of Sanskrit Kavya is doubtless natural. The great poets of India wrote for audiences of experts; they were masters of the learning of their day, long trained in the use of language, and they aim to please by subtlety, not simplicity of effect. They had at their disposal a singularly beautiful speech, and they- commanded elaborate and most effective metres. ‘Under these circumstances it was inevitable that their works should be difficult, but of those who on that score pass them by it may fairly be said \u003ci data-mce-fragment=\"1\"\u003eardua dum metuunt amittunt vera viai.\u003c\/i\u003e It is in the great writers of Kavya alone, headed by Kalidasa, that we find depth of feeling for life and nature matched with perfection of expression and rhythm. The Kavya literature includes some of the great poetry of the world, but it can never expect to attain wide popularity in the West, for it is essentially untranslatable;\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGerman poets like Ruckert can, indeed, base excellent work on Sanskrit originals, but the effects produced are achieved by wholly different means, while English efforts at verse translations fall invariably below a tolerable mediocrity, their diffuse tepidity contrasting painfully with the brilliant condensation of style, the elegance of metre, and the close adaptation of sound to sense of the originals. I have, therefore, as in my Sanskrit Drama, illustrated the merits of the poets by Sanskrit extracts, adding merely a literal English version, in which no note is taken of variations of text or renderings. To save space l have in the main dealt only with works earlier than A.D. 1200, though especially in the case of the scientific literature important books of later date are briefly noticed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book was sent in, completed for the press, in January 1926, but pleasure of work at the University Press precluded printing until the summer of 1927, when it was deemed best, in order not to delay progress, to assign to this preface the notice of such new discoveries and theories of 1926 and 1927 as might have permanent interest.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOn the early development of the Kavya welcome light has been thrown by Professor H. Luders’s edition of the fragments found in Central Asia of the Kalpanamanditika of Kumaralata, which is the true description of the work hitherto known to us through a Chinese translation as the Sutralamkara of Acvaghosa. That work, it is suggested, was very different in character from Kumaralata’s. It may have been an exposition in verse, possibly with prose additions, of the Canon of the Sarvastivadins, and it may be represented by fragments still extant; this suggestion can be supported by Asa1aga’s choice of title, Mahayanasutra-lamkara, for his exposition of Mahayana tenets. But that is still merely a conjecture, and even less proved is the view that Subandhu’s famous allusion Bauddhasamgatim ivalamkarabhusitam is to such a text as that ascribed to Acvaghosa. Kumaralata may well have been a younger contemporary of Acvaghosa, who lived after the death of Kaniska, a fact which explains an old crux, the difficulty of ascribing to Acvaghosa the references in the Sutralamkara which seemed inconsistent with the traditional relation of the patriarch and that king. How the Chinese version of the Kalpanamanditika, ‘that which is adorned by poetic invention’, came to bear the style Sutralamkara, remains an unexplained problem.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe fragments shed a very interesting light on the development of the style of prose mingled with verses which appears in a more elaborate form in the Jatakamala. The narratives, eighty in number, which, with ten parables, make up the work, begin with the enunciation of some doctrine, which is then established by means of an appropriate narrative; unlike the Jatakamala, the text does not follow a stereotyped plan of drawing out at the close of each tale the moral which it inculcates. The stanzas used are normally portions of the speeches of the dramatis personae; there is a complete breach with the tradition of the canonical texts which introduce such verses by the term bhasam bhasate; but of course this does not mean that Kumaralata, or Arya Cura who follows this plan in the Jatakamala, is the author of all the verses used; doubtless he often adopts or adapts current maxims. Narrative or descriptive stanzas are rare, and they are marked out for the benefit of the reciter by the words vaksyate hi. Arya Cura, on the other hand, shows a distinct advance; he uses descriptive or narrative stanzas to the extent of over a fifth of his total number of verses, and omits any introduction, inserting them freely to beautify his prose narration. The parables take a different form: in them a prose parable (drstanta) is simply followed by a prose exposition (artha). The language shows the same adherence to correct Sanskrit, with occasional lapses, as in Acvaghosa, and there is a rich variety of metres, including the earliest Aryas in Kavya so far datable with reasonable certainty; the Cloka, Upajati, Vasantatilaka, and Cardulavikridita are affected. Very important is the fact that Prakrit lyric written in the Prakrit of the grammarians (Middle Prakrit) is preluded in two Prakrit Aryas, written in Old Cauraseni, which already manifest that affection for long compounds which is carried to excess in the Gaudavaha.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eCONTENTS\u003c\/b\u003e\u003c\/center\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=\"10%\" data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\" 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\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKumaralata and the early Kavya, Sanskrit, and Prakrit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalidasa’s Date and Place of Birth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreek and Indian Fables.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Dramas of Bhasa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDandin and the Avantisundarikata\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Authenticity of the Arthacastra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Dates of the Philosophical Systems\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMedical Fragments from Turkestan\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Indian Origin of the Numerals\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSanskrit as a vernacular\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePART I. THE LANGUAGE\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\"\u003eI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSanskrit, Prakrit, and Apabhranca.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin of Sanskrit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Character and Extent of the Use of Sanskrit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Characteristics and Development of Sanskrit in Literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Prakrits\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eApabhranca\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePART II. BELLES-LETTRES AND POETICS\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\"\u003eII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin and Development of Kavya Literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sources of the Kavya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Testimony of the Ramayana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Evidence of Patanjali and Pingala\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKavya in Inscriptions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Kamasutra and the Poet’s Milieu\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAcvaghosa and Early Buddhist Kavya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAcvaghosa’s Works\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAcvaghosa’s Style and Language\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Avadanas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArya Cura and later Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalidasa and the Guptas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Guptas and the Brahmin Revival\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHarisena and Vatsabhatti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalidasa’s Life\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Rtusamhara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Meghaduta\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Kumarasambhava\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Raghuvanca\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalidasa’s Thought\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalidasa’s Style and Metre\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBharavi, Bhatti, Kumaradasa, and Magha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBharavi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhatti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKumaradasa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMagha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Lesser Epic Poets\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHistorical Kavya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndian Historical Writing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Beginnings of History\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBilhana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalhana’s Life and Times\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Rajatarangini and its Sources\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalhana as a Historian\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalhana’s Style\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMinor Historical Kavya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhartrhari, Amaru, Bilhana, and Jayadeva\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBhartrhari\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAmaru\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBilhana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJayadeva\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLyric Poetry and the Anthologies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSecular Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eReligious Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Anthologies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrakrit Lyrics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGnomic and Didactic Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGnomic Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDidactic Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe didactic Fable\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin of the Fable\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Reconstruction of the Pancatantra and its Origin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Subject-matter of the Pancatantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Style and Language of the Pancatantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Derivative Forms of the Pancatantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Hitopadeca\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Brhatkatha and its Descendants\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGunadhya and the Brhatkatha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Brhatkathaclokasamgraha of Budhasvamin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Kashmirian Brhatkatha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKsemendra’s Brhatkathamanjari\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSomadeva’s Kathasaritsagara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Romantic and the Didactic Tale\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Romantic Tale\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Didactic Tale\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Great Romances\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Age and Works of Dandin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Dacakumaracarita\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Content and Style of the Dacakumaracarita\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSubandhu\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Vasavadatta\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBana’s Life and Works\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Harsacarita\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Kadambari\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBana’s Style\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Aims and Achievement of Sanskrit Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Romances\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Achievement\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe West and Indian Literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Fables and Marchen of Greece and India\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Translations of the Pancatantra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Cukasaptati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOther Cases of Contact between East and West\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Romance in Greece and India\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e365 359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Hexameter and Indian Metre\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTheories of Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Beginnings of Theory on Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Early Schools of Poetics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Doctrine of Dhvani\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Critics and Supporters of the Doctrine of Dhvani\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003ePART III. SCIENTIFIC LITERATURE\u003c\/center\u003e\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\"\u003eXIX\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin and Characteristics of the Scientific Literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin of the Castras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Characteristics of the Scientific Literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLexicography and Metrics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin and Characteristics of Sanskrit Lexicography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Extant Lexica\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTreatises on Metre\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Metres of Classical Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGrammar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Beginnings of Grammatical Study\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePanini and his Followers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Later Schools\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGrammars of Prakrit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCivil and Religious Law (Dharmacastra)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin of the Dharmacastras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Smrti of Manu\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Later Smrtis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Digests of Law\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Science of Politics and Practical Life (Arthacastra, Niticastra)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Origin of the Arthacastra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Content and Form of the Kautiliya Arthacastra.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Authenticity of the Arthacastra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLater Treatises\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAncillary Sciences\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Science of Love (Kamacastra)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePhilosophy and Religion\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Beginnings of Indian Philosophy\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Purvamimansa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Vedanta\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(a) The Doctrine of Non-duality and Illusion\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(b) The Purvamimansa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(c) Other Commentators\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTheology and Mysticism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLogic and Atomism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Samkhya and Yoga Schools\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBuddhism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJainism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCarvakas or Lokayatas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHistorians of Philosophy\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Philosophy\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMedicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Development of Indian Medicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Older Samhitas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Medical Tracts in the Bower MS.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLater Medical Works\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Medicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAstronomy, Astrology, and Mathematics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe pre-scientific Period\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Period of the Siddhantas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAryabhata and later Astronomers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAryabhata and later Mathematicians\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Mathematics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarahamihira and early Astrologers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Astrology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarahamihira’s Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCarvakas or Lokayatas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHistorians of Philosophy\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Philosophy\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMedicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Development of Indian Medicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Older Samhitas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Medical Tracts in the Bower MS.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLater Medical Works\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Medicine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAstronomy, Astrology, and Mathematics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe pre-scientific Period\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Period of the Siddhantas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAryabhata and later Astronomers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAryabhata and later Mathematicians\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Mathematics\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarahamihira and early Astrologers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreece and Indian Astrology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarahamihira’s Poetry\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLater Works on Astrology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eENGLISH INDEX\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSANSKRIT INDEX\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"A. B. Keith","offers":[{"title":"Default Title","offer_id":43789070729354,"sku":"","price":590.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SANSKRITSAHITYAKAITIHASbyABKeithCURVE2.jpg?v=1695450739"},{"product_id":"praacheen-bhaarat","title":"Praacheen Bhaarat","description":"\u003c!----\u003e","brand":"R. C. Majumdar","offers":[{"title":"Paperback","offer_id":44131946922122,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":44131946987658,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/prachinbharat.jpg?v=1703850434"},{"product_id":"sanskrit-literature-past-and-present","title":"Sanskrit Literature Past and Present","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOne of the basic objectives of Bharatiya Vidya Bhavan is ot undertake and promote the best of teaching of Sanskrit Language – Aksaypatra – the receptacle and promote the best of Indian culture and heritage.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn pursuance of this objective, Bhavan's Delhi Kendra not only promotes teaching of Sanskrit through its Sri Sankracarya Sanskrit mahavidyalaya, but also organizes from time to time events to promote Sanskrit language and literature, to ensure that the perception that it is a classical language which is dead is corrected and is seen as a living language with its relevance not only to modern India but also to the world philosophy and culture. The National conference on Sanskrit literature – Past and Present is one the landmarks of in a series of steps that Bhavan has taken to promote Sanskrit language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThrough collection of such papers presented in the Conference, we wish to place before the readers the best of past and present to serve as bridge in this direction.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOn behalf of the Bharatiya Vidya Bhavan, I am thankful to Prof. Satya Vrat Shastri for chairing the entire session and contributing significantly as the Chair for Sanskrit Language and Literature in the Bhavan's Centre for study and Research in indology. I am equally thankful to the scholars who participated in the seminar and made it success.\u003c\/p\u003e","brand":"Bhartiya Vidya Bhavan","offers":[{"title":"Default Title","offer_id":44228300603530,"sku":"","price":130.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nak036.jpg?v=1705906657"},{"product_id":"sanskrit-and-europe","title":"Sanskrit and Europe","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eSanskrit and Europe\" is published by Bharatiya Vidya Bhavan, promoting 'Sanskrit and Sanskriti'. It is third in the series of books, the first being 'Sanskrit on the Silk Route' and the second 'Sanskrit on the Maritime Route'. They cover the spectrum of the spread of Sanskrit in Asia and Europe and its linguistic and cultural influence on them. It publishes the quest of searching the foundations of European civilization that led academicians to the discovery of Sanskrit in Europe and the ways how Sanskrit played a key role in expression of creativity with its lexical energy, both in the East and the West. It brings forth the contribution of world academia in Vedic and grammatical studies.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003ePresents a linguistic journey of Sanskrit and European languages into the past millennia, the dynamic role played by Sanskrit, affinity of verbal roots, prefixes, suffixes and generative systems, comparative linguistic studies such as Sanskrit with Baltic and Lithuanian, tracing linguistic roots 111 of European languages, a study of Romanian language from the philosophical perspective on its case structure in the light of Panini's grammar, modern scientific philology and linguistics, Sanskrit studies in European countries inside mota and outside the university systems, their objectives, scope, perspectives and outcome. It also presents proximity and percolation of Sanskrit roots and words into European languages, followed by definitions, dictionary meanings, word formations, changes undergone, the researches done over the past centuries, the passion for Sanskrit scriptures in the world, a specially drafted course for Rroms, as their language is closer to Sanskrit than Indian languages. The book highlights the problems in the field of lexicography to meet the demands of the modern age. It discusses the ancient Celtic languages, the problems faced by the Baltic countries and their linguistic connection with Pre-Vedic India.\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e- Lokesh Chandra\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDiscovery of Sanskrit was the culmination of the quest of the foundations of European civilization which were laid between the late Roman and 10-11th centuries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe word Europe was taken from Homer in the 9th century to distinguish the inhabitants of the European continent from Islamic lands and the Greek speaking Christian empire of Byzantium. Transition from the middle ages to the Revival of Learning in the 13th century was the recovery of classical culture and the vital energy that brought the modern world into existence with re-awakened grasp of the realities of human nature and the world. It was followed by changes in the intellectual attitude of the West known under the generic term of Renaissance or `re-birth. It was the rebirth or punarjanma of free exercise of faculties away from the thralldom of the medieval period. It was the decay of the church and empires. The mental barriers imposed by medieval orthodoxy were shattered. Renaissance took human self-esteem as the ideal of modern civilization. Humanism was liberation from theological despotism and an effort to regain letters leaning to the side of man than of divinity. New learning introduced by humanists awakened free thought, encouraged curiosity, and cosmopolitan expression. The presence of Naturalism in the Latin songs of wandering students who styled themselves Goliardi derived their inspiration from pagan times. Haunting taverns, treading forests by their vagrant feet, these songsters showed that the deities of Greece and Rome were not in exile, but at home within the hearts of living men. The Revival of Learning in Italy was the renewal of understanding the Latin classics in the right spirit. The odour of sanctity around these relics of the pagan past was substituted by humanism, recognition of the divinity of man and nature as displayed in the great monuments of Greek and Latin classics. Revival of Learning was an \"emancipation of enslaved intelligence\" by medieval orthodoxy. Petrarch pointed the right interpretation of Latin classics and also divined the importance of recovering knowledge of Greek literature. From decadent theological scholasticism it was the fountain of renascent youth. The 15th century was a revitalizing faith that scholarship was restoring humanity to its birth right after the expatriation of ten centuries. Scholars like Politian, Lorenzo Valla thrilled Europe by pagan melodies in verse and prose in both Greek and Latin. Italy was the great seat of new learning, and the German, French and Spanish nations were invited to its feast. The central ideas of enlightenment reach deep into ancient Greece. Greek philosophers discovered regularity in the processes of nature and concluded that the ordering principle was intelligent mind. The idea of intellectual progress became transformed in the general progress of mankind. European mind was moving away from the neo-classicism of the 18th century with the movement of romanticism that the Europeans had migrated from a distant unknown land. The supreme architect of the romantic movement Friedrich Schlegel coined the term `comparative grammar'.\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e- Shashibala\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe seminar \"Sanskrit and Europe\" takes us into the past millennia when Sanskrit played a dynamic role in the development of cultures and civilizations. Its history goes back to the 4th century BC when Greeks had admired India because Socrates had discussed philosophy with an Indian. They said India is the source of all philosophy. When Europeans became passionate to search their roots, they came to the threshold of India. They were mesmerized by the affinity with Sanskrit and were filled with enthusiasm, feeling proud of going deep and being close to Sanskrit. A number of Sanskrit classics were translated into European languages and comparative linguistic studies were undertaken. Sanskrit words were found as their millennial roots that have reached deep into the endless time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eArthur Schopenhauer, the German scientist studied Upanishads. He was so fascinated by Bhagavadgfai that he recited a gloka from it. When he first witnessed the blast of an atom bomb-\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDivi surya sahasrasya bhavedyugapadutthita\/ yadi bhah sadro sa syat bhasastasya mahatmanah\/\/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIf the effulgence of a thousand suns simultaneously were to blaze forth in the firmament then that light be compared with the effulgence of the ultimate Personalities universal form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe first chapter written by Shashibala presents background of the volume. The second by Prof. Dr. Lokesh Chandra \"Sanskrit and Renaissance in Europe\" presents an in-depth research on the dynamics of Sanskrit in Greek and Latin. According to him Sanskrit verbal roots, prefixes and suffixes as well as generative systems became the building blocks of European languages. The analysis of Greek vocabulary reveals multiple layers- pre-Sanskrit, Sanskrit and post-Sanskrit. He states that Indo-European is a construct of imperialism with unexpressed but implicit assumptions. While discussing about Indo-European as the marginalisation of Sanskrit he worries that there is no detailed study of two distinct and separate types of vocabulary -the specific vocabularies of Hellenic, Romance, Slavic and Germanic languages and their common basic vocabulary. He presents pre-Indo-European names of rivers going back in time to fifth-sixth millennium BC. Vedic deities were invoked by Hittites in 1380 BC. The names of Mitanni kings were Sanskrit. The Cassettes, ruling Mesopotamia worshiped Sun and Marutah. A close linkage between Sanskrit and Avesta points to transportation of Sanskrit words to the Iranian lands. Sanskrit became the trans-creation of European languages. One can see four ascending strata in developing languages, evolving from tribal roots to classical idioms, and to contemporary sophistication of natural sciences and abstract conceptualizations of philosophy and sciences.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eProf. Dr. Audrius Beinorius presents his research on Sanskrit and Lithuania: Linguistic, Historical and Cultural Relations. The Linguistically relations between Sanskrit and Lithuanian languages has been stressed since the very beginning of Indo-European studies in Europe in 19th century. In contemporary Lithuania everyone is feeling proud to mention this affinity as a one of significant signs of Lithuanian cultural identity. In spite of this evident and enchanting relations till now only few Indian scholars have been seriously dealing with this topic. Among them a special place is occupied by an Indian linguist and educationist Sunita Kumar Chatterji (1890-1977) who has written a unique book Balts and Aryans in their Indo-European Background (1968) in which he was trying to describe those linguistic and cultural correspondences on the basis of this own academic explorations done in Lithuania and Latvia during the Soviet times. He has called an ancient Lithuanian songs (daina) a Baltic Samhita. In his presentation he dealt with the issue of the historical reasons of this linguistic affinity and cultural links by providing the textual and religious\/mythological examples and trying to answer the question: why even nowadays Lithuanian Christians are praying: Viegpatie Dievel He concludes with Sanskrit studies in the 20th century.\u003c\/p\u003e","brand":"Dr. Shashibala","offers":[{"title":"Default Title","offer_id":44231990575242,"sku":"","price":605.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/naw758.png?v=1706003329"},{"product_id":"ideology-and-status-of-sanskrit-contributions-to-the-history-of-the-sanskrit-language","title":"Ideology and Status of Sanskrit","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe present volume is the outcome of a seminar on the Ideology and Status of Sanskrit held in Leiden under the auspices of the International Institute for Asian Studies. The book contains studies of crucial periods and important areas in the history of the Sanskrit language, from the earliest, Vedic and pre-Vedic periods, through the period in which the (restricted) use of Sanskrit spread over practically all of South (including part of Central) and Southeast Asia (Sometimes referred to as the period of ‘Greater India’), up to the recent history of Sanskrit in India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe contributions of this volume are divided into three sections: Origins and Creation of the ‘Eternal Language’; Transculturation, Vernacularization, Sanskritization; The Sanskrit Tradition: Continuity from the Past or Construction from the Present?\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eJAN EM. HOUBEN obtained his Ph.D. in 1992 for a thesis on Bhartrhari’s philosophy of language (Utrecht University). He edited the volume Ideology Status of Sanskrit in 1996 as Fellow of the International Institute for Asian Studies, Leiden.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eBooks authored and edited by him include the monographs The Pravargya Brãhmana of the Taittiriya Aranyaka: An Ancient Commentary on the Pravaigya Ritual (Delhi, 1991), The Sambandha-Samuddesa (chapter on relation) and Bhartrhari’s Philosophy of Language (Groningen, 1995), and the collective volumes, The Emergence we of Semantics in Four Linguistic Traditions, Hebrew, Sanskrit, Greek and Arabic (Amsterdam, 1997; together with Van Bekkum, Sluiter and Versteegh) and Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History (edited together with Karel van Kooij, 1999).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eSince 2003 he is professor at the Ecole Pratique des Hautes Etudes, Sciences Historiques et Philologiques, Paris, as directeur d’edudes in the chair ‘Sources and History of the Sanskrit Tradition.\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eUnlike the large majority of l3nguage names, the name ‘Sanskrit’ is not the name of a people or country or nation)The name samskara, which literally means ‘polished, well-formed’, points to its sociolinguistic position throughout the ages: it was the cultured language of the well-educated, of the social and religious elite. The term Sanskrit properly applies to the regulated language which developed some centuries after Pãnini’s grammar, and access to which was not limited by ethnicity or belief system (Brahmanism, Buddhism, Jainism, Carvaka, etc.). By extension, however, it refers to closely related earlier forms of the language which are used in the Vedic texts (cf. Whitney 1888: xi-xv; Thieme 1994). Certain attestations of the name samskara with reference to language and usually in opposition to prakrta and apabhramsa appear relatively late, from the first centuries before and after the first millennium Common Era. From its earliest attestations to the present day,5 Sanskrit has been participating in complex, multilinguistic contexts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eRegarding the history of the Sanskrit language, Louis Renou observed that ‘the questions posed by [its development ... and the almost paradoxical conditions of its survival have not yet been tackled in detail’ (1956: l). This is as much true now as it was more than fifty years ago, even if significant contributions have been made to various crucial aspects. We still have to confirm, that ‘... the time has not yet come (if it would ever come) for a definitive work in this area. Too many preparatory studies are missing, too many elements remain unknown’ (Renou, ibid.5).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eJn his review of the volume Ideology and Status of Sanskrit (henceforth: ISS)6, the Spanish linguist Luján remarked that ‘since Renou’s (1956) Histoire langue Sanskrit there has not been any book length study dealing with the history of Sanskrit. Besides, linguistic thought has changed to a great extent since the date of publication of Renou’s book; accordingly, it was high time to undertake a profound revision of the ideas on the history of Sanskrit.’ The contributors to the volume ISS take up for discussion several problematic points pertaining to the early beginnings, the development and stabilization and to the latter days of what we may call the ‘Sanskrit tradition’ — if, for the sake of simplicity, we are ready to use a term that leaves implicit the internal heterogenity and dynamics of what could also be referred to in the plural as ‘Sanskrit traditions.’\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe aim of ISS was to contribute especially to the social and sociolinguistic history of Sanskrit. A few updates can be made for the current Indian edition. Three publications are central in these updates. One appeared actually a few years before the publication of 155, in 1989, two appeared recently, in 2006 and in 2009.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eA. The volume Dialectes dans Its Literatures Indo-Aryennes (‘Dialects in the Indo-Aryan Literatures,’ ed. C. Caillat 1989) was the outcome of an international Colloquium organized in Paris in 1986. Its subject- matter partly overlapped with that of JSS. Several articles of this volume were referred to in contributions in ISS. A contribution that in the course of the years has turned out to be particularly influential is Michael Witzel’s ‘Tracing the Vedic Dialects,’ which forms a series with other publications by the same author on this subject and in the same line of approach.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eBefore the publication of ‘Tracing the Vedic Dialects’ the general consensus was that the Vedic texts in general and the Rgveda in particular show a strong presence of linguistic norms and little dialectal variety.8 Michael Witzel, however, summarizing and adding to dispersed research results of preceding decades, simply posited the existence of localized dialects in Vedic, which can be traced through the available Vedic texts. In the domain of Vedic studies, his article contained the promise of a new, fruitful direction of research. Witzel sketched the consensus and his new departure as follows:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIt is believed ... that the Vedic language had no dialects. One usually admits that the archaic poetic language of the Rgveda is a mixture of many dialects which had influenced each other, On the other hand, the educated speech of post-Rgvedic times, found in the prose texts, the so called Brahmanas, is regarded as the contemporary, the living language of the priests and other well-educated men, while the rest of the population spoke various degrees of early Middle-Indian, i.e., archaic Prakrts. But this is as far as one will go. My contention will be that even this standard North Indian Koine, ‘Vedic’, which does not seem to have regional variations at all, shows traces of the local dialects if only one looks carefully enough. (Witzel 1989: 99).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe divergent linguistic features, for instance several ways of dealing with euphonic combination (sandhi), can usually be understood from different theoretical perspectives. Those of Middle and Late Vedic texts seem most promising with regard to dialectal differences. However, ‘especially Renou and Caland regarded many of the variations in grammar, to be treated below, as mere variations in the style of Vedic, viz, of the various Vedic schools’ (Witzel 1989: 99 n. 3). Of special interest is the attribution of a quite distinct mode of recitation, with two instead of three basic pitches, to a specific text, the satapatha-brãhmana, of which it is known that it has at least partly an eastern origin: Videha (Videgha), not the larger Punjab area as other ancient Vedic texts. This could have confirmed the existence of different dialects in Middle and Late Vedic. However, the relationship between other Vedic ways of accentuation and the one of the Satapatha-brahmana remains unclear and difficult to analyze B.B. Chaubey (1975, 1978) and George Cardona (1993) devoted important studies to the accentuation of the Satapatha-brahmai3a. Especially the latter detailed proposal is not entirely convincing to Witzel.\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI. In early accounts of the development of the diverse hut clearly related languages of Europe it was usual to trace them back to a single people or even a single person speaking a single language. Popular candidates for this role were the Thracians and the Scythians (this would link the European languages with the classical world) and Japhet, the third son of Noah (linking the European languages with the biblical world) (cf. Mallory 1989:9-14). With all the reconstructions and discussions the straight connection between people and language remained usually unquestioned, also when, at the end of the 18th and beginning of the 19th century, scholars started to include Sanskrit more and more often as one of the related languages. Thus, the French Jesuit Father Coerdoux, one of the first to make systematic comparisons between the words of the Greek, Latin and Sanskrit (“samscrouta”) language, had stressed in a paper read in 1768 at the Parisian Academic des Inscriptions et Belles-Letters, that one should see the “original relatedness of the Indians, Greeks and Latins” as the cause of the similarity between these languages (Benfey 1869:341; cf. Mansion 1931:18). In this framework, the origin of Sanskrit and its predecessor Vedic in the Indian subcontinent was intimately linked with massive and devastating invasions of ‘Aryans’ (ãryas), more than a millennium B.C.E.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eNowadays, however, almost two centuries after the beginning of the intensive Western-style studies of Sanskrit and the Indo-European languages, and after a great amount of archaeological research on the Indian subcontinent, the insight is gaining ground that, neither in the present nor in the past, languages, peoples and cultures can or should be postulated as entities with one-to-one correspondences. Earlier ideas associating the authors of the Rgvedic hymns with hordes of invading ãsyas destroying the earlier Indus-civilisation have become obsolete, and scholars are searching for entirely different models to account for the linguistic shifts which must have taken place in these periods (e.g. Kuiper 1967a, 1991; Renfrew 1987). Rather, the Rgvedic aryas should be seen as “a multitude of ethnic groups subscribing to a newly emerging ideology” (Erdosy 1995:3), for which Alichin proposes to use the teem “acculturated Aryan” (Allchin 1995:43). Although there is still general agreement today about the ‘external origin of Indo-Aryan languages spoken today in South Asia” (Erdosy 1995:3), and about the movement of speakers of Indo-Aryan languages into South Asia in a distant past, “much movement, certainly is unlikely to have constituted an invasion or invasions, and it may not have involved conquest” (Allchin 1995:44). Consequently, in new models of the spread of Indo Aryan languages in South Asia, processes of interactions and shifts in languages in situations of societal bilingualism have become more and more important (cf. Mallory 1989:258-259; Allchin 1995:44).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eLinguists of the 19th century preferred to regard processes of language change and maintenance as entirely dependent on ‘exception less’ laws which made the language an organism having its proper nature and direction of evolution, and the social context not more than an important but external condition. What attracted the attention of scholars was, to cite the famous words of Sir William Jones in his paper presented in 1786 to the Royal Asiatic Society in Calcutta, “the wonderful structure” of the Sanskrit language, which is “more perfect than the Greek, more copious than the Latin, and more exquisite1y refined than either.” At present, however, the delicate and intimate relations between social conditions and language change and maintenance are both more appreciated and better understood on the basis of elaborate and detailed sociolinguistic studies of modern language situations and developments.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eSpecial mention may here be made of Labov’s theory of the social motivation of linguistic change (Labov 1965, 1972), which has given a new impulse to the formulation of models of linguistic change, and has provided the basis for a great number of well-documented socio-linguistic studies (Hock l99lb:646ff. While in earlier research ‘the past’ was studied in order to explain ‘the present’, Labov has argued and in fact demonstrated how ‘the present’ can be used to explain ‘the past’, i.e. how a better understanding of linguistic processes in present-day communities may help us to understand and reconstruct the past (cf. Labov 1994:9-27). According to Labov (1994:27), “The close examination of the present shows that much of the past is still with us. The study of history benefits from the continuity of the past as well as from analogies with the present”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe main non-linguistic factors taken into account in socio-linguistic studies on the relations and interactions between different languages in certain regions are usually limited to those of socio-economical and political power, vs. solidarity and affect (cf. Gibbons 1992:24). The fact that a language is spoken by an economically and politically powerful group should explain the adoption of that language by a group aspiring a higher status, or the conscious rejection of that language by a group opposing the dominant powerful group. In the work of Pierre Bourdieu, as far as it deals with language and power, the factor power is represented mainly by the state, and his examples usually concern the socio-linguistic conditions in France and Algeria (cf Bourdieu 1991).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIt can be said, therefore, that recent decades have seen considerable progress in the formulation of theories and concepts concerning processes of language change and processes in (mainly contemporaneous and relatively recent) social contexts, and that at the same time questions regarding linguistic origins and developments in the past have presented themselves much more than before in social and sociolinguistic terms. It is in this situation that the early but also the recent history of Sanskrit acquire special importance, because they present us not only with a series of urgent questions and problems, but also with an enormous amount of data concerning developments of more than 20 centuries and covering areas extending from the Indian subcontinent to Central Asia and the remote corners of East and Southeast Asia. On the one hand, the questions and problems concerning the history of Sanskrit are important in their own right and modem theoretical developments may be expected to contribute to new and more satisfactory answers, on the other hand, attempts to answer them may be expected not only to add an important historical dimension to modem theories on language in social context but also to contribute to their further critical development.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThus, factors of socio-economical and political power, and factors of solidarity and affect, all have played roles in the history of Sanskrit the importance of which has not yet been fully assessed. As Pollock has convincingly argued, the intimate relation of the factor power with Sanskrit did not arise with the development of Indological studies of India and its languages (something which some of the critics of orient-talism seem to suggest), but has its roots much further back in the pre-colonial past (Pollock 1993).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eHowever, in order to account for the spread of Sanskrit in South Asia and beyond and its tenacity in its role of lingua franca of the cultural and political elite in the first millenium CE., phenomena which transcend the time and space boundaries of states and policies, it may well be necessary to take other factors into account apart from or partly overlapping with the all pervading factors of power and social relations. Whatever the validity of Bourdieu’s theories of state-related power for the situation in France and its colonies and for socio-Linguistic relations in the modern Western nation-states, it may be doubted whether they can be applied directly to the situation in Asian countries, and, especially, whether they can account for the pre-colonial period in this area, when the ‘nation-state’ was not yet ‘invented’.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIt is against this background that the International Institute for Asian Studies (Leiden) organized a seminar on the “Ideology and Status of Sanskrit” in November 1994 for which scholars were invited to contribute papers concerning questions such as:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWhat were the preconditions, and, subsequently, what were the effects of the formulation of a standard grammar of Sanskrit, and of elaborate theories and metaphysical ideologies around this grammar and the language? What was the interaction between grammar as standardized, reproducible knowledge and power? What was the scope and what were the limitations of the role played by Sanskrit in different social and cultural contexts? What was the role played by Buddhism and Jainism, movements which were to a considerable extent anti Brahmanic in orientation, in the spread and standardization of Sanskrit? How did the pre-colonial socio-linguistic factors transform or remain or disappear in the colonial and modern period?\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"5%\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"90%\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"5%\"\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList of contributors\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction: to word a social history of the Sanskrit Language (jan E.M. Houben\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\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOrigins and creation of the eternal language\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\"\u003e2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePre-rgvedic convergence between indo-Aryan and Dravidian? A survey of the issues and controversies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe early history of Sanskrit as supreme language\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWhat was Sanskrit for? Metadiscoursive strategies in ancient India\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSanskrit and reality: the Buddhist contribution\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eJain attitude towards the Sanskrit language\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSocio-linguistic attitudes reflected in the work of bhartrhari and later grammarians\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransculturation, Sankritization, Vernacularization\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\"\u003e8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sanskrit Cosmo polis 300-1300 CE: Transculturation, Vernacularization and the question of ideology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe use of Sanskrit in south Indian royal inscriptions: Social political and religious implications\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSpeech of the Gurus: Instances of treatment of Sanskrit in tantric literature\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTibetan expertise in Sanskrit Grammar Ideology status and other extra-linguistic factor\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMore on the karaka-samgraha a Sanskrit grammatical text from bali\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe introduction of Indian prosody among the Thaïs\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sanskrit Tradition: Continuity form the past or construction from the present\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\"\u003e14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDo you speak Sanskrit one a class of Sanskrit texts composed from the present\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSanskrit and Hindu national identity in nineteenth century Bengal\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe place of Sanskrit in neo-Hindu ideologies: from religious reform to national awakening\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\"\u003e17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePosition of Sanskrit in public education and scientific research in modern India\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eContextualizing the eternal language: Features of priestly Sanskrit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAuthor Index\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGeneral index\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e495\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMap\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\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sanskrit Cosmo polis and centess of Sanskrit learning\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Jan E. M. Houben","offers":[{"title":"Default Title","offer_id":44233374269578,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/71XBN6c7O1L._SL1400.jpg?v=1706080203"},{"product_id":"the-bharadvajas-in-ancient-india","title":"The Bharadvajas in Ancient India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book comprises two parts part I deals with the socio-historical aspects of family of the Vedic Seer Bharadvaja and Part II discusses the significant contribution the family has made to the various fields of Indian culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePart I is divided into five chapters each comprising more than one section. The first chapter considers the textual evidences of the Vedic Samhitas the Brahmanas the Upanisads and the Ramayana in regard to the Bharadvajas. the second chapter traces the birth and parentage of Bharadvaja the progenitor and his relation with the gods, seers, kings and other persons.\u003c\/p\u003e","brand":"Thaneswar Sarmah","offers":[{"title":"Default Title","offer_id":44243444465802,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/10871_2048x2048_a9ecbb59-3305-4a08-ae39-d95b67c5eff9.png?v=1706342385"},{"product_id":"मौर्य-सम्राट-चन्द्रगुप्त-मौर्य-चाणक्य-पर-आधारित-ऐतिहासिक-उपन्यास","title":"मौर्य सम्राट","description":"\u003c!----\u003e","brand":"Rajendra mohan Bhatnagar","offers":[{"title":"Default Title","offer_id":44246600548490,"sku":"","price":399.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nzg027.png?v=1706511096"},{"product_id":"विक्रमाङ्कदेवचरितम्-एक-सांस्कृतिक-अध्ययन","title":"विक्रमाङ्कदेवचरित- Vikramaankadevacharita","description":"\u003c!----\u003e","brand":"Richa Shukla","offers":[{"title":"Default Title","offer_id":44250288586890,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uan870.png?v=1706607498"},{"product_id":"bidar-its-history-and-monuments","title":"Bidar","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe town of Bidar, some eighty miles from Hyderabad, flourished as the capital of the Bahmani kings during a hundred years from about the middle of the fifteenth century. It afterwards experienced sundry vicissitudes, and fell into complete decay in the later part of the nineteenth century, its once beautiful palaces and public buildings, formerly the envy of the great cities of India, becoming a neglected mass of debris. Dr. Yazdani, who visited Bidar for the first time in 1915, drew up a comprehensive programme for the thorough repair and conservation of the monuments at Bidar, and the work has been carried out through the enlightened policy of the NizamÍs Government by whose authority the present magnificently illustrated record has been made available. It surveys the physical features, history, and architecture of Bidar in Chapters I-III and thereafter treats in detail the numerous historical monuments, which include rare masterpieces of architecture and ornament in the palace buildings, temples, mosques, and tombs.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\" ...the only comprehensive monography on the monuments of Bidar that still holds a singular position in the historical studies of Indian architecture. It is indeed a valuable treasure for libraries, museums and private collections...a detailed descriptio\u003c\/p\u003e","brand":"G.Yazdani","offers":[{"title":"Default Title","offer_id":44253066461322,"sku":"","price":1395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/1154_2048x2048_38c50026-0947-416f-beed-fa1c5a1ba690.png?v=1706688231"},{"product_id":"historical-critical-studies-in-the-atharvaveda","title":"Historical \u0026 Critical Studies in The Atharvaveda","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is a very useful and important addition to the traditions of modern Vedic studies undertaken by Indians and Westerners. It is the first ever attempt exercised by the teachers of the University of Delhi to study the various aspects of the Atharvaveda which has not attracted the attention of the Vedicists to the extent the Rigveda has done. The book comprises scholarly, well-prepared and thoroughly unbiased articles on different aspects of the Atharvaveda, viz., textual, historical. and exgetical studies, poetry, sciences, religion and philosophy, society and language. Besides, the value and the significance of the Atharvavedic studies in this book is further enhanced by the long, exhaustive and scholarly introduction by the Editor of the volume which throws entirely fresh light on some very controversial yet important issues related to the Vedic studies in general and the Atharvaveda in particular.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have great pleasure in introducing to the world of scholars the book: Historical and Critical Studies in the Atharvaveda.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe repositories of knowledge, the Vedas are a source of the highest philosophical thoughts and noblest ideals. They have influenced for thousands of years the Indian religions, philosophies and literatures. They form in effect the foundation of Indian culture taken in its totality.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOf all the four Vedas, it is the Atharvaveda, the last of the four Vedas, which occupies a unique position on account of its peculiar subject-matter. It does not contain only the invocations and prayers to the deities as do the other Vedas. It contains also the magic formulae, the formulae for the holy magic, the Atharvan and the formulae for the hostile magic of black magic, the Angiras. The Aharvaveda, the abbreviated name for the fuller Atharvangirasah has in its seven hundred and thirty one hymns consisting of six thousand verses a large number of Mantras that serve as charms of incantations, malafic or beneficial. The Veda also has songs or spells for the healing of the diseases. Some of the songs or spells serve as the invocations or prayers to the herbs. It contains in addition, some astronomical matter. Sorcery and witchcraft as practised by the people in its time also find mention in it. It is thus a Vede which is nearer the common people, mirroring as it does their beliefs and superstitions, their rituals and practices, their diseases and cures. Rightly has a Western scholar remarked about it that for the social history of the people it is more important than even the Rgveda.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have great pleasure in introducing to the distinguish scholars, general readers as well as students, 'THE HISTORI CAL AND CRITICAL STUDIES IN THE ATHARVA VEDA' edited by Dr. Suryakant Bali. It goes without saying that the Atharvaveda occupies the most prominent place among the four Vedas, specially from the standpoint of historical and anthropological studies. It is quite in the fitness of things that Dr. Bali should have thought of collecting useful articles by scholars working in the field of Atharvanic studies and bringing them out in the present form. The collection includes the textual, literary, philosphical, psychological, etymological and mythological aspects of Atharvanic studies which will, I am quite sure, be found exceedingly useful and interesting by scholars all over the world. I take this opportuniy of congratulating the learned editor Dr. Suryakant Bali as well as M\/s Nag Publishers for bringing out this publication on the occasion of the 5th World Sanskrit Conference being held at Varanasi on Oct. 21-26, 1981.\u003c\/p\u003e","brand":"Suryakant Bali","offers":[{"title":"Default Title","offer_id":44253511843978,"sku":"","price":480.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0020.jpg?v=1707282918"},{"product_id":"the-eighty-four-hymns-of-hita-harivamsa-an-edition-of-the-caurasi-pada","title":"The Eighty-Four Hymns of Hita Harivamsa","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFrom the Jacket:\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Caurasi Pada (Eighty-four Hymns) is a sixteenth-century anthology of devotional Braj Bhasa verses ascribed to Hita Harivamsa, a devotee of Radha. With the delicacy of their language and the intensity of their sentiments, these poems recreate the bucolic world of Jayadeva; and their devotional content gives them an unrivalled place in the history of Vaisnava devotional literature. The text, which comprises the theological basis of the Radhavallabha sampradaya, appears here for the first time in a critical edition and is accompanied by a fully annotated rendering in English. The study which follows the text examines its language and prosody, with particular reference to the musical talas in which it is sung in the contemporary tradition of the Radhavallabhi hymnal; and a further section traces the processes by which the text has been transmitted by sectarian tradition over the centuries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eRupert Snell is a senior lecturer in Hindi at the School of Oriental and African Studies, University of London. His published work includes studies of modern Hindi grammar and prose style; but he has a special interest in Braj Bhasa poetry, and has Written on various aspects of the devotional traditions which use this language as the main vehicle of their expression. The Radhavallabha Sampradaya, the subject of the present book, has been a particular focus of interest. Dr Snell is currently working on a Braj Bhasa Reader, designed as an introduction to the language and conventions of pre-modern religious and secular poetry.\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eOf the numerous Braj bhasa devotional texts written or compiled during the l6th and l7th centuries, the Caurasi pada (CP) has a particular importance between of its attribution to Hita Harivamsa, regarded as the ‘founder’ of one of the Krsnaite sampradayas established at that time. The Radhavallabha sampradaya does not boast the specifically theological treatises which are found in related traditions, and sectarian theology is largely deduced from works attributed to Hita Harivamsa, especially the lyrics of the CP. Consequently, a tradition of tika- writing has accompanied the transmission of the CP, and manuscripts with and without tika abound in the private and institutional collections of Vrindaban and its environs. Although comparatively little known outside the sampradaya, the Caurasi pada continues to be an important living work within the Radhavallabhi community, and its currency in temple worship as well as in individual devotions lends an especial interest to its study.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe language of the CP contains a high proportion of tatsamas and semi-tatsamas, and even the tadbhava forms present few difficulties of etymology or meaning: consequently an index verborum has not been included here. Problematic forms are discussed in the annotations to the translation in chapter V, with cross-references to other occurrences where appropriate; such forms are itemized in the index.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eMy first debt of gratitude is to members of the Radhavallabha sampradaya in Vrindaban, not least because access to privately-owned manuscript collections had made the present work possible: In particular I owe much to Sri Lalita Caran Goswami, to whom this book is dedicated; to Sri Hitananda Gosvami, to Baba Hit Das, and to the samajis of the Choti Sarkar temple. The vivisection of a much-loved work is poor requital for the cordial welcome which I received in Radhavallabhi temples and homes: but if a laying bare of text and tradition appears ruthless, it intends no disrespect, and some reassurance may be offered in a phrase from Caurasi pada 82, binu bhusana bhusita braja gori, ‘without adornment is the fair lady of Vraja adorned’.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe staff of the Vrindaban Research Institute have given generously of their assistance, both in the procuring of texts and in the providing of\" personal contacts within the labyrinthine religious communities of present-day Braj.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe greater part of this study was written under the guidance of Professor J.C. Wright, whose awesome knowledge of Indo-Aryan language and literature has been both an inspiration and an invaluable support throughout. I am also indebted to Dr. J.D. Smith and Dr. D.R. Widdess, who have made helpful comments on the contents of Chapter VI; and to Dr R.D. Gupta, Dr R.S. McGregor, Professor C. Shackle and Mr S.C.R. Weightman, who have commented on specific points and advised on the general organization of material. I also thank the Publications Committee of the School of Oriental and African Studies for meeting part of the cost of publication. Textual editing easily becomes an all-engaging obsession equal to that shown to a parakiya; to my svakiya, Mary, I owe the traditional vote of thanks for keeping her displays of mama to a minimum. I am very grateful to Acharya Sripad Baba, of the Vraja Academy, for permitting the reproduction of the painting on the dust-jacket; and also to Dr. Grahame Niemann for kindly providing the photograph.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"15%\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"75%\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"10%\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNote on References and Abbreviations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eHita Harivamsa and The Radhavallabhi Tradition\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1-46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sectarian Background\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\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMaterials relating to the life of Hita Harivamsa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAreas of Dispute in the Hagiography of Hita Harivamsa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFurther texts attributed to Hita Harivamsa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eManuscripts of the Caurasi Pada\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47-77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eManuscripts of the CP collated for the present edition\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFacsimiles of CP Manuscripts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOther Manuscripts of the CP\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\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe phalasruti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe tikas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter III\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eManuscript Affiliations And the Language of the Text\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79-113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAffiliation of manuscripts and editorial procedure\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eScript, phonology and orthography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMorphology and syntax\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter IV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe Caurasi Pada: Edited Text and Apparatus Criticus\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115-181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter V\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe Caurasi Pada: Annotated Translation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e183-304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter VI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eMetre In the Caurasi Pada\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263-304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarna vrtta\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMatra chanda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNote on the Derivation and Transmission of Metrical Types in the CP\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Disposition of Metres in the CP\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Metres of the CP in Musical Performance\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter VII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe Composition and Content of the Caurasi Pada\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e305-337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Title of the Text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAuthorship of the 84 stanzas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Structure of the text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSectarian Interpretation of the Themes of the Text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAppendix I\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExamples of the Commentaries\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAppendix II\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eStanzas in the Surasagara Corresponding to Stanzas in the CP\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAppendix III\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdditional Stanzas Bearing the Name of Hita Harivamsa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e349-358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEditions and Translations of Primary Texts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSecondary Sources\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eManuscripts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCatalogues\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eTables\u003c\/b\u003e\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\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConcordance of Sphuta vani Texts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConcordance of MS A.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Metres of the CP\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Ragas of the CP\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePerformance Times of the CP Ragas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Rupert Snell","offers":[{"title":"Default Title","offer_id":44258784903306,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihl704.png?v=1706782458"},{"product_id":"वैदिक-साहित्य-और-संस्कृति-का-स्वरूप-तथा-विकास-nature-and-development-of-vedic-literature-and-culture","title":"वैदिक साहित्य और संस्कृति का स्वरूप तथा विकास- Nature and Development of Vedic Literature and Culture","description":"\u003c!----\u003e","brand":"Om Prakash Pandey","offers":[{"title":"Default Title","offer_id":44265780281482,"sku":"","price":580.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uan638.png?v=1706944915"},{"product_id":"आधुनिक-भारत-में-संस्कृत-की-उपादेयता-usefulness-of-sanskrit-in-modern-india","title":"आधुनिक भारत में संस्कृत की उपादेयता- Usefulness of Sanskrit in Modern India","description":"","brand":"Dr.Krishna Lal","offers":[{"title":"Default Title","offer_id":44265974595722,"sku":"","price":280.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nze545.png?v=1706948486"},{"product_id":"governance-in-ancient-india","title":"Governance in Ancient India","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe present volume contains eighteen papers and an appendix presented in the National Seminar on \"Governance in Ancient India', organised jointly by the Sanskrit Department of Mumbai University and Observer Research Foundation, Mumbai. The seminar was organised in December, 2010 to mark the centenary year of the discovery of Kautilya's Arthatśästra, a systematic treatise on Polity. Various sub, topics like Education. Statecraft, Judiciary, Legal Documents, Revenue. External Affairs, Internal Security and the like are dealt with in this volume. Right from the Vedic literature to the classical Sanskrit literature, references to good governance are scattered all over. Governance firmly founded on moral order is prescribed as the most ideal type by Ancient-Indian thinkers. Curious readers would certainly benefit from this volume, if they relate wisdom of the past to the contemporary issues.\u003c\/span\u003e\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\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Authors\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eDr. Uma Vaidya\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eShe has more than 30 years of teaching experience. As a researcher, she has 4 books and more than 70 articles to her credit. Acclaimed for her research work and teaching skills, she has visited Universities within India and abroad. She has been awarded Pradnyavanta Puraskara by Brahmana Sabha, Mumbai 2006-2007, Sesqui centennial Best performance Incentive Award of 2007-2008 by University of Mumbai, Rashtriya Gaurava Award by India International Friends Society, New Delhi, 2010. The Best Citizens of India Award by the International Publishing House, New Delhi, 2010, Adarsha Shikshaka Puraskar, by State Govt. of Maharashtra, 2011-12, Rashtriya Prabodhan Puraskar, by Yuvashakti Samajik Samstha, Nasik, 2012.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDr. Gauri Mahulikar\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eShe has secured first rank at B.A. and M.A. examinations in Sanskrit held by Mumbai University. Her Ph.D. thesis on \"Vedic Elments in Puranic Mantras and Rituals\", has been published by Nag Publishers in 2000. She has three other books (one in Marathi) and more than 70 research articles published so far. Dr. Mahulikar initiated the project of Ramkrishna Bajaj Sanskrit Bhavan, (a separate building for Sanskrit in the Kalina Campus of Mumbai University) and Sanskritbhavan.blogspot.com. She has organised and chaired many National and International Seminars. She has been honoured by the prestigious Ramkrishna Award, given by the Canadian Education Foundation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDr. Asawari Bapat\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eDr. Asawari Bapat is a visiting faculty in the Sanskrit Department of Mumbai University. She has participated in various national and international seminars and won prizes. Some of her research papers are published in reputed journals.\u003c\/p\u003e","brand":"Uma Vaidya","offers":[{"title":"Default Title","offer_id":44266137583754,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/azg815.png?v=1706954289"},{"product_id":"कालिदास-पुननर्वाy-kalidasa-a-fresh","title":"कालिदास पुननर्वाÿ- Kalidasa AFresh","description":"\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Satya Pal Narang","offers":[{"title":"Default Title","offer_id":44266144530570,"sku":"","price":780.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uao009.png?v=1706955647"},{"product_id":"heology-after-vedanta-an-experiment-in-comparative-theology","title":"Theology After Vedanta","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFrom the Jacket\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn two respects this is a truly original book. First it elaborates the fundamental truth that people and communities live from the word of scripture not from doctrines to which scriptures tend to be reduced let alone form hermeneutical theories, applied to scriptures second this book refuses to take a higher view in History of Religious by passing superficially attractive judgments on either Christianity or Hinduism. It does not take side with either dogmatism or liberalism and its impartiality is modest. The author does not attack any side he appreciates compares and then seeks such theological illumination as the process of appreciation and comparison warrants.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe message addressed to catholic theologians deserves careful attention. My hunch is that history or religion scholars some of whom are former Christians with chips on their shoulders can learn a lot about just what kind of commitment is necessary to take non Christian religious traditions seriously.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI think Clooney’s approach holds real promise for interreligious dialogue because it operators form within the setting of encounter between strange and seemingly incompatible worlds. It refuses to adopt for its point of departure an imperious theory about the possible significance that any religion could have. This is an exercise in theological neighborliness not summitry.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eProfessor of\u003cspan data-mce-fragment=\"1\"\u003e Sanskrit\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eand Indian studies and chair of the department of south Asian languages and Civilizations at the University of Chicago.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrancis X. Clooney, S.J. is associate professor in the theology Department of Boston College.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom the Inception of the ongoing toward a comparative philosophy of Religious project at the university of Chicago Divinity school (for basic descriptions see my introduction in volume I- Myth and Philosophy) the organizers and the participants have quite explicitly recognized that the term philosophy is being used in a rather broad sense. Thus everyone who has been involved has accepted the presumption that the term outside the faith commitments associated with particular religious traditions and closely corresponding theological enterprises in which such religious commitments play an explicit role.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the previous volumes that have been published in the series (Myth and philosophy Mencius and Aquinas) theories of virtue and conceptions of courage and discourse and practice) the term philosophy has been used in this rather broad sense and little explicit references to theology has been made. The only major exception is Francis X. Clooney’s essay Vedanta Commentary and the Theological component of Cross Cultural study which provided a preliminary formulation of many of the ideas that are more fully developed in the present volume (See Myth and Philosophy pp 287-316) at the time Clooney’s quite self-conscious insistence on using the term theology rather than the term philosophy was not called to the attention of readers in any compelling way either by the editors or by Clooney himself. However now that a full length book on Theology after Vedanta is being published in the toward a comparative philosophy of religious series some further comment seems to be in order.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is not the place to embark on an extended discussion (either descriptive or normative) of the highly complex relationships between related forms of theology. At least one such discussion will be included in an essay that will appear in a collection of essays entitled Religion and practiveal reason that will be published in the series in late 1993. In the Present context a few comments directly related to clooney’s book will have to suffice.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the present volume Clooney insists on emphasizing the theological character of his study in order to highlight two very important dimensions of his argument. The first has to do with his interpretation of the Indian Advaita (non-Dualist) texts that constitute his most important primary sources. The second has to do with his own intellectual identity and with the closely correlated method of comparative study which he proposes and implements. The issues involved are not minor. They go to the very heart of the highly original and extremely important contributions that Clooney makes to Indological studies on the one hand and to the theory and practice of comparison on the order.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn most of the best known modern scholarship on Sankara and the Advaita tradition in India the emphasis has been placed on philosophy in the narrow sense noted above. Given this intellectual background one of the major achievements of Advaita writings in general and the work of Sankara in particular are thoroughly theological. To be more specific Clooney demonstrates that the Advaita texts(s) are deeply and inextricably embedded in a tradition in which the theological authority of pre-existing Vedic scriptures is strongly and consistently affirmed Clooney goes on to highlighted that fact that the Advaitins in general and Sankara in particular have formulated their teachings and marshaled their arguments in a genre of theological writing that can best be described as commentarial or exegetical.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWorking with this specifically theological character of Advaita discourse clearly in mind Clooney develops his own interpretation of the Advaita\/ Sankara tradition that is both original and compelling. Using as background his previous studies of the earlier\u003cspan data-mce-fragment=\"1\"\u003e Mimamsa \u003c\/span\u003etradition on which Sankara and the later Advaitins built he provides the best available discussion of the content of the Advaita doctrine the character of Advaita soteriology and the style of Advaita argument.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eImportant as Clooney’s Indological contribution is the most significant breakthrough that he achieves in theology after Vedanta concerns the theory and practice of comparison. Building on the work of Lee Yearley in Mencius and Aquinas, Clooney sets forth and implements his won approach in which he highlights the theological dimension in a way that Yearley did not. Clooney begins with an ongoing tradition of Roman Catholic theology. He then undertakes an intense reading of the Advaita texts(s) that concern him taking seriously into account not only the intellectual content in which they were written but also the kind of involved theological reading that they themselves presuppose and commend. After Clooney’s own theological Orientalism and modes of reasoning have been challenged and enriched buy this process he then proceeds to undertake a new reading of what he considers to be the most comparable text(s) within his own Roman Catholic tradition in this case Thomas Aquinas Summan Theolgine and the commentaries associated with it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eClooney’s distinctively theological approach is characterized by a very high level of hermeneutical sophistication. His perspective is a modest one in the sense that he neither presumes nor attempts to construct any kind of God’s eye view (or any kind of view from nowhere) that would enable him to arrive at a synthesis between the two texts or traditions that he is comparing or to render any definitive evaluations that would rank either one above the other. What is more the methods that he does use are highly sophisticated adaptations and extensions of the very best contemporary thinking in the area of hermeneutics in general and of reader oriented literary theory in particular.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor theologians who are committed to a particular religious tradition theology after Vedanta opens a path toward a new kind of theology of religions that combines two elements. The first is a perspective that is inclusivist in the sense that it recognizes that potential truth value and soterilogical efficacy of the theological and traditions of others. The second element which serves as an essential complement to the first is a very hard nosed method for pursuing potentially transformative comparative studies. It is certainly within the realm of possibility that such an inclusivist comparatively oriented potentially transformative theology of religious could revitalize contemporary theological research and reflection not only in Christianity but in other religious traditions as well.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor those who pursue the comparative philosophy of religions in a non theological mode Clooney’s work is no less important. At an empirical or descriptive level his interpretation of his Advaita and Christian texts will foster among such philosophers a new kind of sensitivity to the theological significance of the theological data that they study. At a more theoretical or normative level Clooney’s notion of comparing texts and traditions by means of a back and forth process of creatively ordered reading deserves serious consideration. The highly innovative and creative strategies that he employs in a theological mode are in terms of their basic structure equally relevant for comparativists who identify themselves with secular philosophical traditions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp 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=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eChapter One: Comparative theology and the Practice of Advaita Vedanta\u003cbr\u003e\u003c\/b\u003e\u003c\/center\u003e\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\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Elements of the Experiment\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\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eComparative Theology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Calling Comparison Theological\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Calling Theology Comparative\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. Comparative theology in relation to other Disciplines\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\"\u003eIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eComparative theology as Practical Knowledge\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdvaita, text and Commentary\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. A Brief Overview of the Advaita as a commentarial Tradition\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Advaita as Text: The flourishing of a commentarial tradition\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. Advaita as Uttara Mimamsa the purva Mimamsa Paradigm\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\"\u003eV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePractical Implications\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Retrieving the Advaita Text\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. From the Study of Sankara to the study of the text\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. From truth Outside the text to truth after the text\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4. From Reader as observer to reader as participant\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eChapter Two: the Texture of the Advaita Vedanta Text\u003c\/b\u003e\u003c\/center\u003e\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\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Texture of the Advaita Text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Rough texture of the Upanisads\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Organization of Upanisadic Knowledge\u003cbr data-mce-fragment=\"1\"\u003ein the UMS\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Satra\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbhikarana\u003cbr data-mce-fragment=\"1\"\u003ea. Badarayana’s Statement of the problem regarding\u003cbr data-mce-fragment=\"1\"\u003eTaittiriya 2.1-6a\u003cbr data-mce-fragment=\"1\"\u003eb. Sankara’s two interpretations of taittiriya 2.1-6a\u003cbr data-mce-fragment=\"1\"\u003ec. The Later commentarial contribution to the interpretation\u003cbr data-mce-fragment=\"1\"\u003eof Taittiriya 2.1-6a\u003cbr data-mce-fragment=\"1\"\u003ed. Is there a world outside the text? The case of world renunciation (UMS III.4.18-20)\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. Weaving the text together sangati and pada\u003cbr data-mce-fragment=\"1\"\u003ea. sangati the connections within a Pada\u003cbr data-mce-fragment=\"1\"\u003eb. Textured Reasoning (Nyaya)\u003cbr data-mce-fragment=\"1\"\u003ec. Two Strategies of coherent practice\u003cbr data-mce-fragment=\"1\"\u003ei. coordination (Upasamhara) in UMS III.3\u003cbr data-mce-fragment=\"1\"\u003eii. Harmonization (samanvaya) In UMS 1.1\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4. Adhyaya and the organization of the whole\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\"\u003eIV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Contextualization of meaning through\u003cbr data-mce-fragment=\"1\"\u003eEngaged reading\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eChapter Three: The truth of Advaita Vedanta\u003c\/b\u003e\u003c\/center\u003e\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\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Problem of Truth in the text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eStrategies of textual Truth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Denying to Brahman its qualities (nirgunatva)\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Paradoxes in the text (Mahavakyas)\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\"\u003eIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTruth after the text: The True meaning of the\u003cbr data-mce-fragment=\"1\"\u003eUpanisads and the world of Advaita\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. UMS III.3.11-13 can we assume that Brahman is always bliss?\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. UMS I.1.5-11: The Upanisads do have a right meaning\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. UMS I.1.2 Inference within the margins of the Upanisads\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4. UMS IV.3.14 and the Systematization of Advaita\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\"\u003eIV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDefending Brahman the Fragmentation\u003cbr data-mce-fragment=\"1\"\u003eof the other in the text\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. UMS II 14-11 the relative reasonableness of the Advaita Position\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Arguing the Advaita position UMS II.2.1-10\u003cbr data-mce-fragment=\"1\"\u003ea. The Structure of UMS II.2\u003cbr data-mce-fragment=\"1\"\u003eb. The refutation of Samkhya in UMS II.2.1-10 and the\u003cbr data-mce-fragment=\"1\"\u003eScriptural reasoning of Advaita\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\"\u003eV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTruth Text and Reader\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA concluding Note n Advaita and\u003cbr data-mce-fragment=\"1\"\u003eIntertextual truth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eChapter Four: Advaita Vednata and Its Readers\u003c\/b\u003e\u003c\/center\u003e\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\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Tension Between the text and its truth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTimeless, Truth Timely Reading:\u003cbr data-mce-fragment=\"1\"\u003eThe Truth in reading\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. The Simplicity and temporal complexity of Liberative knowledge\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. The Simplicity and temporal complexity of Liberative knowledge\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Two Analogies: Music and Yoga\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\"\u003eIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBecoming a reader\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. The Desire to know Brahman and the desire to read\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Authorizing the reader the prerequisites of Knowledge\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\"\u003eIV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Constraints on Liberation and the cessation of\u003cbr data-mce-fragment=\"1\"\u003eReading in UMS III.4: Description as prescription\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Expectations about the person who will renounce\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. The Ritual Background to Renunciation\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. Prescribing Renunciation\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\"\u003eV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdvaita Elitism and the Possibility of the\u003cbr data-mce-fragment=\"1\"\u003eUanuthorized Reader: Finding a Loophole\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eChapter Five: Theology after Advaita Vedanta:\u003cbr data-mce-fragment=\"1\"\u003eThe text, The Truth, and the theologian\u003c\/b\u003e\u003c\/center\u003e\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\"\u003eI\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Practice of Comparative Theology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe composition of the text for comparative\u003cbr data-mce-fragment=\"1\"\u003eTheolgoy: Reading the Summa Theologiae and the\u003cbr data-mce-fragment=\"1\"\u003eUttara Mimamsa Sutras together\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Rereading Summa Theologiae I.13.4 after UMS III 3.11-13\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ea. Setting the comparison\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eb. Finding Similarities\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ec. Finding Differences\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ed. Some Strategies for the practice of reading Amalananda\u003cbr data-mce-fragment=\"1\"\u003eand Aquinas together\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ei. Coordination (upasamhara) Rules for using texts\u003cbr data-mce-fragment=\"1\"\u003etogether\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eii. Superimposition (adhyasa) the Superimposition of\u003cbr data-mce-fragment=\"1\"\u003eOne text on another\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eiii. The Comparative conversation\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eiv. The comparative tension Metaphor, epiphor and\u003cbr data-mce-fragment=\"1\"\u003eDiaphor\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ev. Collage, Visualizing the margins of comparison\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Are three Incomparable texts? The Example of ST III.46.3\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\"\u003eIII\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Truth of Comparative theology\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. The patient Deferral of Issues of truth\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. Truth and the conflict of truths in light of the textuality of\u003cbr data-mce-fragment=\"1\"\u003edoctrine\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. The truth of the theology of religions\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4. The Truth about god\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\"\u003eIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe education of the Comparative Theologian\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1. Texts as teachers\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2. The Education of the comparartivist: Competence Motivation\u003cbr data-mce-fragment=\"1\"\u003eand Limits\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3. The Comparativist as educator\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\"\u003eV\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFinishing the Experiment\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\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNotes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSelected Bibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Francis X.Clooney, S.J.","offers":[{"title":"Default Title","offer_id":44271523954826,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ihl299.png?v=1707117050"},{"product_id":"modern-indian-responses-to-religious-pluralism","title":"Modern Indian Responses to Religious Pluralism","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Study of Modem Indian responses to the challenge of pluralism reveals the out-come of 2500 years of experience in this 'living laboratory' of religious encounter, and offers wisdom to the modern West in its relatively recent encounter with this challenge. A remarkable team of scholars joins forces in this book to examine how religious pluralism actually functions in India. It focuses on both the responses from within Hinduism and of other religious pluralism actually functions in India. It focuses on both the responses from within Hinduism and of other religions in India, with chapters on Parsis, Indian Islam, Indian Christianity, Sikhism, and Tibetan Buddhism. The contributors are -J.F.T. Jorden, J.N. Pankratz, H.G Coward, R. W. Neufeldt, R.N. Minor, R.D. Baird, K.K. Klostermaier, K. Sivaramana, J.G. Arapura, J. Hinnels, R.E. Miller, J. Lopner, E.K. Dargyay. The book contains an index. \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eHarold G. Coward is Professor of Religious Studies and Director of Religious Studies and Director of the Humanities Institute at the University of Calgary. In addition to Jung and Eastern Thought, Cowards' s books include Bhartrhari, Sphota Theory of Language, Studies in Indian Thought, and Pluralism : Challenge to World Religions\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eReligious experience has been defined as the quest for ultimate reality. Many religions exhibit an inner tendency in pursuing this quest to claim to be the true religion, to offer the true revelation as the true way of salvation or release. It would seem self-contradictory for such religions to accept any expression of ultimate reality other than their own.1 Yet one of the things that characterizes today's world is religious plurality. In the past century the breaking of cultural, racial, linguistic and geographic boundaries is on a scale that the world has not previously seen. For the first time in recorded history we seem to be rapidly becoming a true world community. Today the West is no longer closed within itself. It can no longer regard itself as being the historical and cultural center of the world and as having a religion that is the sole valid way of worship. The same is true for the East. Today everyone is the next-door neighbour and spiritual neighbour of everyone else.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIndia has perhaps been living through this pluralistic challenge longer than the rest of us. Well before the advent of Christianity and Islam in the West, India was already experiencing he encounters of Hinduism, Buddhism and Jainism with one another. Other religions soon arrived to share India with the :--iindus, Buddhists and Jainas. Christians seem to have been present in India early-perhaps as early as the arrival of Jesus' disciple Thomas in the first century c.E.2 A small community of Jews also settled in India in Malabar, at Cochin, perhaps as early as the first century C.E. There is evidence of small Muslim communities many of the coastal towns of the Indian Peninsula from the Eighth century onwards.3 But from about 1000 C.E. North-West India experienced increasing invasion and occupation from Muslim emperors in Afghanistan until Islam became the dominant religion of the region.4 In the ninth century C.E. a group of Zoroastrians left Persia to escape Muslim persecution and settled on the north-west coast of India. Their descendants still live there and today are known as Parsis. In the fifteenth century, in the midst of Hindu-Muslim turmoil yet another religion, the Sikh religion, was born with the aim of bringing peace to the conflicting encounter of religions.5 Thus India, perhaps moreso than any-where else, became a virtual \"living laboratory\" of religious pluralism with many of the world's religions living together in the same communities over several centuries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWhat has been the result? The aim of this book is to examine the way in which the various religions are responding to the challenge of living side by side with one another in modern India. Since Hinduism, the dominant religion in India, considers itself, and is considered by many others, to be a very tolerant religion, the study of how religious pluralism actually functions in India is especially fascinating. The book is divided into two parts. Part One focuses on the dominant religion, Hinduism, and examines how it has responded to the challenge of having other religions living in its midst, and more recently, to the awareness that it is living in a global community side by side with other religions. The responses from within modern Hinduism are strongly shaped by the Hindu Renaissance movements of the Brahmo Samaj, the Arya Samaj, the Ramakrishna Mission, Aurobindo, Gandhi and Bhaktivedanta, and each of these is studied in a separate chapter. The chapter on Gandhi is presented first as a helpful way into the Indian experience for the Western reader. Responses of two mainline streams from within Hinduism, Vaisnavism and Saivism, are examined. Finally the modern Indian philosophical response, which centers itself largely within Hinduism, is surveyed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn Part Two the focus shifts from the dominant religion of Hinduism to the other religions within India and to their responses to the challenges of religious pluralism. Separate chapters are given to the Parsis, the Indian Muslims and the Sikhs. A particular Christian response-typical of the Calcutta area, but not of the many other communities of Indian Christians-is examined. Finally the dominant form of Buddhism now present in India, the Tibetan Buddhist community living in exile, is studied.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eBecause of space and other limitations not all religions living in India have been included in this book. Most notable by its absence is a consideration of the Jaina response.\u003c\/p\u003e","brand":"Harold G. Coward","offers":[{"title":"Default Title","offer_id":44272253501578,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nas179_1.png?v=1707132689"},{"product_id":"enlightenment-east-and-west","title":"Enlightenment East and West","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eBack of the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e‘This book shows that mysticism is incomplete without scientific rationalism, and that our current social and political projects cannot be completed without assimilating the values and practices of mysticism. It discusses cross-cultural ethics, mysticism and value theory, mysticism and metaphysics, mysticism and the theory of knowledge, ethics and religion. parapsychology, patriarchy, and social and political history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\"To anyone who has thought vaguely about the contrasting ideals of ideological East and West, this will be an enormously exciting book. There has been nothing on the subject so clearly written, so comprehensive, and so wise. Angel laces head-on the difficulties involved in reconciling reason and mysticism and constructs a surprisingly plausible case. His argument for the view that each of the two traditions needs the insights of the other is one that neither side can honestly ignore. This book is engaging and absorbing, and admirably embodies the synthesis for which it argues.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\" align=\"Right\"\u003eRonald de Sousa, University of Toronto\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e‘This is a book with delightfully surprising insights for readers interested in our present cultural and religious situation as well as its Future.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\" align=\"Right\"\u003eJulia Ching, University of Toronto\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e‘The book is especially timely and fleshes out issues in a way that can engage minds well trained in critical philosophy and scientific thinking, while supporting with exceptional strength those who find mystical experience central to their human experience.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\" align=\"Right\"\u003eRobert M. Garvin, State University of New York at Albany\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eLeonard Angel teaches philosophy at Douglas College in New Westminster, British Columbia. He Is the author of two previous books of philosophy, The Silence of the Mystic, and How to Build a Conscious Machine.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is written for both specialists and nonspecialists: It’s written for students of religion and culture who assume, as I do, that where there are widely differing values, there must be a way, somehow, of establishing fruitful dialogue between their exponents. It’s written for the postmodernist who thinks it’s foolish to hope for any syntheses across widely divergent value systems; for my colleagues trained in analytic philosophy who would like to have mysticism made accessible; for theological students and religious practitioners of all traditions and backgrounds concerned about integrating social humanism with intuitions of sacralism and Divine Mystery; for the existentialist who is at the point of wanting more than freedom; for the student of paranormal psychology; for the cultural theorist interested in understanding the broad shape of history; and, finally, it’s written for mystics who are looking for an account of mysticism, its content, its values, and its implications for human community, which pays more than lip service to the desire for clarity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThere are many topics swirling through this book, and it may be easy to get lost in the currents. Consequently, it will be useful to highlight some main theses I am advancing (one for each chapter):\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e1. Those who think that mysticism and scientific and social rationalism should be easy to accommodate to each other probably have not listened closely to the rumors of the many apparent irrecondilables.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e2. Contrary to the tale told by postmodernist and relativist authors, a comprehensive framework of value can be articulated whose vocabulary and basic concepts are immediately recognizable to people of all cultures, and, which is sufficiently detailed to enable fruitful dialogue to take place between people no matter how divergent their backgrounds and values. This framework is the relational ethical framework presented in chapter 2.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e3. It is widely agreed that in order to develop ethics completely one must engage in value theory. What is not recognized is that mysticism’s primary thrust is in value theory. The mystic holds that mystical experience is of supreme value. Consequently, the ethicist must undertake to become familiar with mysticism and mystical experience, or else admit that there is a central claim within value theory that she or he cannot address.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e4. Mysticism can be understood by the non-mystic. Its claims can be articulated in a way that does no violence to the laws of logic or clear thinking, and a set of clear practices can be presented which enable the non-mystic to grasp, and practice if desired, the central elements of mystical training and the six (or seven, depending how you count) main mystical standpoints.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e5. Because mystical standpoints are in the first instance ways of experiencing the world, or ways of maintaining one’s consciousness, and because each mystical standpoint has a corresponding, distinct metaphysical interpretation, mystical experience is of virtually no evidential value for mystical metaphysics. Nonetheless, acquiring mystical standpoints is of real aid for the philosopher: it informs philosophical psychology, and it reawakens the quest for speculative metaphysical understanding.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e6. The most important point of contact between religion and ethics is not on the issue of Divine Command theory, but on the question of cultivating the intuition of the sacred as a crucial element of one’s experience. The sacralist ethics is distinct from a secularist ethics; ft doesn’t involve any dogma or Divine Command component, and needs to be taken seriously by moral philosophers and cultural theorists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e7. Mysticism is not, otherworldly, and can be fully integrated with the most worldly of social visions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e8. Examination of the evidence for paranormal occurrences such as clairvoyance, materializations, spontaneous past-life memories, and so on, leads to conclusions on the validity of these phenomena which are sure to startle many assumptions frequently made concerning the relations between science, mysticism, and the paranormal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e9. Without supplementation by a mystical vision, the western Enlightenment project cannot complete itself. Progress depends on the integration of mysticism into liberalism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI am deeply indebted to more people than I can thank here. During the last few months I have been reworking many details, and comments by my philosophy colleagues at Douglas College have been most helpful. Robert Fahrnkopf gave me excellent responses to a recent draft. Brian Davies and Doug Simak have stimulated my thinking in many areas and provided helpful remarks.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eFor roughly a year, Dr. Shotaro Iida and I had weekly meetings, at which conversation ranged over an enormously wide variety of topics and projects. I’m deeply in his debt for his insights and his vibrant and indomitable approach to problems both practical and theoretical. Kurt Preinspurg was the official commenter when the first draft of what is now chapter four was presented at a U.B.C. colloquium some years ago. His helpful comments resulted in improvements to the chapter, and over the years we have had many fruitful conversations, on politics, history, metaphysics, and freedom. Verena Huber Dyson helped me clarify my thoughts on several topics over the years, and some of the discussions found in the book would have been much weaker were it not for her responses to some early versions of the arguments. Since the days when Mark Glouberman and I \"measured the speed of light,\" I have been trying to keep up with the speed of his wit. I’m most grateful to him for his feedback on many ideas in so many areas, and his genuinely stimulating approach and comments. During the course of some pleasant and productive exchanges, Sol Kort urged me to read Charlene Spretnak’s work, and I’m grateful for that lead. He has also provided many others, which have also proved useful. Ken Hertz gave me some important feedback on modes of identification given his excruciating (and unfortunately ongoing) experience as a victim of a severe form of almost total Parkinsonian paralysis. I thank Earl Winkler at U.B.C. for inviting me to make a presentation at the 1990 Centre For Applied Ethics Conference. The presentation was the initial draft of what has become chapter 2.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI’m equally indebted to many others who read portions of the manuscript, sent me articles, provided sources or advice, or conversed at length on various topics covered herein over the years, including: Ronald de Sousa, Alan Drengson, Ali Kazmi, Dale Bryerstein, Spencer Carr, Eileen Sowerby, Barry Beyerstein, Don Evans, Shia Moser, Rhoda Friedrichs, Michael Feld, Sam çoval, Chris Friedrichs, Steve Slutsky, Don LePan, Sue Wendell, Frank Leonard, I Hugo Meynell, Howard Hersberg, Vidjut Aklujkar, Ken Dangerfield, l.ouise Schmidt, and Bob Hadley. My students have tested the ideas in his book, and helped form them at every turn. I want to thank Barbara Sefran for her references, queries, and thorough work on the index. I’m also indebted to the anonymous readers for SUNY whose reports contained invaluable suggestions and comments, and to Lois PaIwp, Christine Lynch, Nancy Ellegate, and the other members of the SUNY editorial, production and marketing team for their superb suggestions and advice on the project. This work has been inspired,. Guided, aided, and reshaped by many. Its errors, however, are my responsibility alone; I would very much appreciate it if readers respond, pointing out errors and difficulties in lines of reasoning, so that I may improve my thinking on those matters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eScholarship is always a pleasure, but within an atmosphere of serenity it has been blissful. I’m deeply grateful to my wife Susan for her serenity, wisdom, and constant support. Thanks also to Naomi, T’ai, and Ken for help with the ides of chapters 2 and 3.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eI wish to thank the editors of Skeptical Inquirer for permission to incorporate the material of my article \"Is there empirical evidence for reincarnation?\" into chapter 8. Finally, I am most grateful for social sciences and humanities research Council of Canada grant No. 410-85-0132, which funded time for the development of this book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContent\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"10\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Two Faces of Enlightenment\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\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRelational Ethics: A Modern Confucianism\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMonadic Fulfillment: The Mystic’s Paradigm\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMysticism and Logic; Is Mysticism Intelligible?\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMysticism, Metaphysics, and the Philosophy of Mind\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEnlightenment Sacred and Secular\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMysticism and Social Philosophy: A Hidden Connection\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMysticism and Science: A New Opportunity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMysticism and the Philosophy of History\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBibliography\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Leonard Angel","offers":[{"title":"Default Title","offer_id":44272485826698,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nac249.png?v=1707134349"},{"product_id":"the-limits-of-scripture-vivekananda-s-reinterpretation-of-the-vedas","title":"The Limits of Scripture","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"..The Muktavali and its commentaries have been the most popular standard work on Navyanyaya. Yet no systematic translation and interpretation of these works are available in any modern language. Though there were some attempts to translate Muktavali, this is the first time that an attempt has been made to translate Dinakari into any modern language, Indian or Western...\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis solid introduction addressed to the serious students of Nyaya thought on sabda is lucid and it is intended to give them a first hand knowledge of all the salient features of the Nyaya Philosophy of Language\".\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom the Foreword by Professor K. Kunjunni Raja.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEducated at Oxford and Vienna and in the rigorous ways of traditional Indian learning, John Vattanky is one of the foremost scholars in Nyaya. His writings have appeared in important philosophical journals in India and abroad. His book Gangefa’s Philosophy of God has been hailed by eminent scholars as a study of great significance and precision while some reviewers considered his work Development of Nyaya Theism, a first rate exercise in conceptual issues...a philosophical treat. Dr. Vattanky is Professor of Indian Philosophy and Sanskrit at Jnana-Deepa Vidyapeeth, Pune (India).\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI deem it a privilege and an honour to have been invited to contribute a Foreword to this excellent English translation and interpretation of Nyayasiddhantamuktavali of Visvanatha Pancanana and its commentary Dinakari of Dinakara by Professor John Vattanky. In his explanations of Muktavali and Dinakart Professor Vattanky has made extensive use of the subcommentaries Ramarudri by Ramarudra and Subodhini by the late Maharaja of Cochin, PariksitThampuran. The Muktavali and its commentaries have been the most popular standard work on Navyanydya taught to the traditional scholars especially in South India.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYet no systematic translation and interpretation of these works are available in any modern language. Though there were some attempts to translate Muktavali, this is the first time that an attempt has been made to translate Dinakari into any modern language, Indian or Western.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eProfessor Vattanky has studied Navyanydya texts from eminent traditional Pandits like Sri DamodaraPisharodi of Cochin and Sri Srinivasa Sastriji of Pune and modern authorities in the field like Prof. Oberhammer of Vienna and the late Prof. Matilal of Oxford. Professor Vattanky’sGangesa’s Philosophy of God, being an analysis, text, translation and interpretation of the Isvaravada section of Gangega’s Tattvacintamani with a study on the Development of Nyaya Theism was published by the Adyar Library and Research Centre, Madras, in 1984. It has been highly commended by discerning critics. As the Director of the Adyar Library and Research Centre I am particularly happy that we could publish this valuable work in Our Series.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI have great pleasure in presenting this new work of Professor Vattanky, Nyaya Philosophy of Language, an English translation and interpretation of the Upamanakhanda and Sabdakhanda of Karikavali, Muktavali and Dinakari. This solid introduction addressed to the serious students of Nyaya thought on sabda is lucid and it is intended to give them a first hand knowledge of all the salient features of the Nyaya Philosophy of Language. I am sure that this work will attract such serious students and scholars and give a new impetus to Navyanyaya studies in India and abroad.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn view of the immensity of Indian Philosophical literature that still remains to be critically explored and explained, it is no exaggeration to state that sustained researches into Indian Philosophical Systems are even now in their beginnings. If this statement is valid with regard to classical systems of Indian thought in general, it is still more true with regard to what is generally known as Navyanyaya.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe most fundamental text of Navyanyaya, the Tattva- cintamani of Gangesa though edited with the voluminous commentary of Mathuranatha stands in need of critical analysis and studies. Only bits and pieces of this seminal work have so far been translated and studied. There is also a large corpus of writings by way of commentaries and sub-commentaries on Tattvacintamani between the time of Gangesa and RaghunathaSiromani. They are the works of the great Naiyayikas such as Vasudeva Sarvabhauma, Pragalbha, Jayadeva and so on. These works still rema..1 to be edited, translated and interpreted.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut in the study of the Navyanyaya, Karikavali with its commentary Siddantamuktavali both by VisvanathaPaficanana with the commentaries Dinakari and Ramarudri by Dinakara and Ramarudra respectively have been extremely important for the last few centuries as advanced introductions to the subject matter. In fact, their importance is only next to that of Lattvacintamani and its standard commentaries. That is why, in the traditional way of studying Navyanyaya, a mastery of Kartkavali, Mukivali, Dinakari and Ramarudri is considered essential. This practice has been followed through out India in the last few centuries. It shows therefore, the intrinsic worth of these works. In fact, any one who carefully and systematically studies these treatises will marvel at the precision and depth which the Naiyayikas show when they deal with the various problems of Philosophy. And yet no systematic translation and interpretation of these books are available in any modern language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this context with a view to make available the richness of thought contained in these works to all those who are interested in Indian Philosophy in general and in Navyanyaya in particular, I decided to translate the whole of Karikavall, Muktavali and Dinakari, and interpret them in the light of Ramarudri and Subodhini. Now I have great pleasure in presenting to the public the volume containing the translation of the upamana and sabda sections of Karikavali, Muktavali and Dinakari. Although this is the first volume to appear, it is actually the fifth volume in the project of translating the whole of Karikavali, Muktavali and Dinakari and interpreting them with the help especially of Rémarudri and Subodhini. This is because I had to give a course on the Philosophy of Language to my students here at Jnana-DeepaVidyapeeth, Pune and I thought a first hand knowledge of the various aspects of this\" subject from the Indian perspective can be best obtained by a study of Karikavalt, M: uktavali, Dinakart and Ramarudn.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHowever, the present work is much more than translation. There is an elaborate commentary on each significant line and expression of Muktavali and Dinakari taking into account all the important points and subtleties to be found in Ramarudri. I have also made ample use of Subodhini, a brilliant commentary on Karikavali, Muktavali, Dinakari and Ramarudri by the great royal sage PariksitThampuran of Cochin. Subodhini was also particularly helpful to establish the correct readings of Karikavali, Muktavali, Dinakari and Ramarudri.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYet for all these, the present work is not an easy one. This is chiefly due to the difficulties inherent in the study of Navyanyaya itself. It is well known that this discipline makes use of a high degree of abstraction and a rigorously exact terminology. There is also the problem arising from inadequate or not yet standardized translations of technical terms. If one wants to study Navyanyaya in any depth, one has necessarily to get oneself familiar with these aspects of the subject, much in the same way as when one sets out to study mathematics one has to become quite acquainted with mathematical terms and concepts. And just as in spite of proficiency in English one cannot understand a book on mathematics though in English unless one knows mathematics, even soa person who canread easily and even speak fluently classical literary Sanskrit will not be in a position to follow the technical discussions in Dinakari or even in Muktavali unless he systematically studies Navyanyaya. It is useful to bear these facts in mind when one starts on this book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ch2 style=\"text-align: center;\" data-mce-fragment=\"1\"\u003eSample Pages \u003cbr data-mce-fragment=\"1\"\u003e\n\u003c\/h2\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104b.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104c.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104d.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104e.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104f.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104g.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104h.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104i.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104j.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104k.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104l.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nas104m.jpg\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e","brand":"Anantanand Rambachan","offers":[{"title":"Default Title","offer_id":44276556759178,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nae375.png?v=1707202405"},{"product_id":"glimpses-of-ancient-indian-poetics-from-bharata-to-jagannatha","title":"Glimpses of Ancient Indian Poetics","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe present volume contains twenty-two papers on various aspects of Indian Poetics written by prominent specialists in the field. These papers were presented and discussed in the National Seminar on Indian Poetics organized by the Department of English, University of Poona. Some have adopted interdisciplinary approach and have tried to com-pare and contrast some of the ancient Indian concepts of Poetics with those of the western ones, while some other articles aim at presenting an authentic picture of some of the aspects of Alankarasastra while some author have tried to highlight the main issues, other have tried to suggest their relevance to modern literary criticism and some have laid down the actual underlying philosophical frame-work on which the entire edifice of Indian poetics is built. On the one hand there are articles on some of the components such as guna, dosa, and alankara, on the other there are papers on theories of poetic communication. While some articles deal with peculiar functions of poetic language like laksana and Vyanjana, others deal with the process of aesthetic experience of beauty. The development of Indian poet-ics has made use of the framework of Indian Philosophy and this too has beeit presented in one article. That an art experience is neither a preception of actual silver nor an illusion like the perception of silver in a conchshell, rather it is an experience of the painting of actual silver has also been discussed in one article.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe present Volume contains 22 papers on various aspects of Indian Poetics written by prominent specialists in the field. These papers were presented and discussed in the National Seminar on Indian Poetics organized by the Department of English, University of Poona, during 6-8 March, 1986. Of these 22 research articles, some have adopted interdisciplinary approach and have tried to compare and contrast some of the ancient Indian concepts of Poetics with those of the western ones, while some other articles aim at presenting an authentic picture of some of the aspects of Alankargastra While some authors have tried to highlight the main issues, others have tried to suggest their relevance to modern literary criticism and some have laid down the actual underlying philosophical frame-work on which the entire edifice of Indian poetics is built. On the one hand there are articles on some of the components such as guna, dosa, and a\/ankara, on the other there are papers on theories of poetic communication. While some articles deal with peculiar functions of poetic language like laksaoa and Vyarijana, others deal with the process of aesthetic experience of Beauty. The development of Indian poetics has made use of the framework of Indian Philosophy and this too has been presented in one article. That an art-experience is neither a perception of actual silver nor an illusion like the perception of silver in a conch-shell, rather it is an experience of the painting of actual silver has also been discussed in one article.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThus, the Volume contains a variety of issues which, we are sure, will definitely delight the readers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe very aim of the Seminar was to present glimpses of Indian Poetics in order to create a curiosity in the minds of scholars and students of language and literature who did not have direct access to reading Indian Poetics in original, i.e. in Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWe are confident that the present Volume has, at least, partially fulfilled that aim.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eWe are thankful to the authors of these articles, who include some of the very senior authorities in the field like Prof. Patwardhan, Prof. Krishnamoorthy, Prof. Patankar and others. We are thankful to Dr. Ujjwala Panse, Dr. Nirmala Kulkarni, Dr. Subhash Chandra Dash, Mr. Kashinath Hota and Dr. Sanjay Deodikar for helping us in correcting the proofs. We are also thankful to the Indian Books Centre for having come forward to publish this Volume.\u003c\/p\u003e","brand":"Sudhakar pandey","offers":[{"title":"Default Title","offer_id":44276793573514,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nas527.png?v=1707205104"},{"product_id":"अद्वैत-वेदान्त-इतिहास-तथा-सिद्धान्त-history-and-theories-of-advaita-vedanta","title":"अद्वैत वेदान्त (इतिहास तथा सिद्धान्त)- History and Theories of Advaita Vedanta","description":"\u003c!----\u003e","brand":"Rammurti Sharma","offers":[{"title":"Default Title","offer_id":44293891522698,"sku":"","price":830.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nzm668.png?v=1707912439"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/history-of-literature-and-criticism-433885.jpg?v=1748421528","url":"https:\/\/www.motilalbanarsidass.com\/collections\/history-of-literature-and-criticism.oembed?page=4","provider":"Motilal Banarsidass","version":"1.0","type":"link"}