{"title":"Multi-Volume Sets","description":"","products":[{"product_id":"sixty-upanisads-of-the-veda-2-vols","title":"Sixty Upanisads of the Veda (2 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upanisads from the conclusion of the Vedas are, therefore, called the Vedanta or the end of the Veda. The number of Upanisads is not fixed. The collection of Upanisads translated by Darashikoh into Persian contained 50 Upanisads. The Muktika Upanisads gives a list of 108 Upanisads. There are about 112 Upanisads published by Nirnaya Sagar Press. But only ten Upanisads which were commented upon by Sankaracarya are taken to be genuine and most authoritative.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upanisads, which teach that life and death are only different forms of one and the same being and which aim at the release from mundane existence by the merging of the individual soul in the world soul through correct knowledge, have been hailed as the inspired utterances of the mystics for centuries. In them, the whole of the later philosophy of the Indians is rooted.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn 7 January 1845, at Oberdreis near Coblenz:  son of Adam Deussen, pastor; educated at Schulpforta near Naumburg: studied at Bonn, Tubingen and Berlin: Sanskrit under Lassen and Gildemeister, classical philosophy, theology:  Phil.  Dr. at Marburg, 1869: teacher at the Gymnasiurns at Minden and Marburg, 1869-72, and tutor in Russia, 1872-80: taught philosophy (the subject to which he was chiefly devoted) and Sanskrit, as a Privat-docent at the University of Geneva: and philosophy at the Polytechnical School at Aix-la-Chappelle, 1875-9.  While at Geneva, his resolution was made to devote his life to the study of Indian philosophy (1873).  Since his return from Russia and residence in Berlin, from 1881 to 1889, this has been his main work: taught philosophy at Berlin University, first as Privat-docent then as Professor; since 1889, Ordinary Professor of Philosophy at the University of Keil; has travelled much in various parts of the world: over the greater part of India, 1892-3.  In 1904, the Order of the Red Eagle, 4th Class, was conferred upon him.  Among his chief works may be mentioned:  Das System des Vedanta, 1883:  Die Sutras des Vedanta, 1887:  On the Philosophy of the Vedanta in its relations to Occidental Metaphysics, Bombay, 1893; Sechzig Upanishads des Veda, 1897; Geschichte der Philosophie (I and II on the Vedic Hymns and Upanishads:  III-VI in preparation), 1894, 1899: 'Outlines of Indian Philosophy,' in the Indian Antiquary, 1902: Erinnerungen an Indian, 1904.\u003c\/p\u003e","brand":"Paul Deussen, V. M. Bedekar","offers":[{"title":"Paperback","offer_id":41552100130954,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41552100163722,"sku":"","price":1200.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SIXTYUPANISADSOFTHEVEDA.jpg?v=1660389620"},{"product_id":"studies-in-philosophy-volumes-i-ii-bound-in-one","title":"Studies in Philosophy: Volumes I \u0026 II Bound in One","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThese Studies in Philosophy represent all the published and only a few unpublished writings of Krishnachandra Bhattacharyya. This published writing dates back to 1908, but his characteristic philosophical position assumes a definite shape in his writings during the year 1928-36. The publications of the period outnumber and far outweigh those that fall during the previous twenty years. Of the twenty-one tracts published first in two separate Volumes, which in this edition appear as bound together in one, fourteen belong to this period, the others covering the previous years. Prof. Bhattacharyya had a deep study of ancient Indian Philosophy, particularly Advaita Vedanta, Sankhya, Yoga and Jain Philosophies. Vol. I. contains Prof. Bhattacharyya's constructive interpretation of these systems. He was also well-versed in classical German Philosophy, particularly that of Kant. His vast and deep study provided the intellectual background in the light of which his profoundly original mind could go on with the work of construction. He constructed a new system of his own which however is not easy to comprehend. Vol. II contains all the basic writings in which Prof. Bhattacharyya's philosophy has been formulated. In the Introduction to this Volume, the Editor has usefully analysed the Author's philosophical position in some detail.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author(s)\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKRISHANCHANDRA BHATTACHARYYA was born on\u003cspan\u003e \u003c\/span\u003e12\u003csup\u003eth\u003c\/sup\u003e\u003cspan\u003e \u003c\/span\u003eMay 1875. \u003cspan\u003e \u003c\/span\u003eHe graduated with triple Honours in 1896 and was awarded the P.R.S. of Calcutta\u003cspan\u003e \u003c\/span\u003eUniversity\u003cspan\u003e \u003c\/span\u003ein 1901. \u003cspan\u003e \u003c\/span\u003eHis academic record during the School and College periods was uniformly excellent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBhattacharyya joined the Education Department of the Government of\u003cspan\u003e \u003c\/span\u003eBengal\u003cspan\u003e \u003c\/span\u003eas a lecturer in Philosophy in 1898 and after serving with great distinction as a teacher of Philosophy in about all the Government colleges of\u003cspan\u003e \u003c\/span\u003eBengal,  \u003cspan\u003e \u003c\/span\u003ehe retired in 1930. \u003cspan\u003e \u003c\/span\u003eHe joined the Indian Institute of Philosophy at Amalner as its Director and remained there from 1933 to 1935. \u003cspan\u003e \u003c\/span\u003eHe was the George V Professor of Mental \u0026amp; Moral Philosophy at the\u003cspan\u003e \u003c\/span\u003eCalcutta\u003cspan\u003e \u003c\/span\u003eUniversity\u003cspan\u003e \u003c\/span\u003efrom 1935 to 1937. He died on\u003cspan\u003e \u003c\/span\u003e11\u003csup\u003eth\u003c\/sup\u003e\u003cspan\u003e \u003c\/span\u003eDecember 1940.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Bhattacharyya possessed a profoundly original mind and an acute analytical intellect. \u003cspan\u003e \u003c\/span\u003eHe will always be held in high esteem by successive generations of thinkers for his significant contribution to Philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface to Vol. I\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThese ‘Studies in Philosophy’ represent all the published and only a few of the unpublished philosophical writings of Krishnachandra Bhattacharyya. There remains an immense mass of manuscripts which will, perhaps, remain unpublished for all time to come.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volumes comprise the following tracts: -\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eVol. I\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Studies in Vedantism (Published in 1907)\u003cbr\u003e2. 2. Sankara’s doctrine of Maya ( ,, 1925)\u003cbr\u003e3. The Advaita and its spiritual significance ( ,, 1936)\u003cbr\u003e4. Studies in Samkhya Philosophy (Unpublished)\u003cbr\u003e5. Studies in Yoga Philosophy ( ,)\u003cbr\u003e6. The Jaina theory of Anekanta (Published in 1925)\u003cbr\u003e7. The Concept of Rasa (Unpublished)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eVol. II\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. The Subject as Freedom (Published in 1930)\u003cbr\u003e2. The Concept of Philosophy ( , 1936)\u003cbr\u003e3. The Concept of the Absolute and its alternative forms ( ,, 1934)\u003cbr\u003e4. Studies in Kant (Unpublished)\u003cbr\u003e5. Some aspects of negation (Published in 1914)\u003cbr\u003e6. The place of the indefinite in Logic (,, 1916)\u003cbr\u003e7. Definition of ‘Relation’ as a category of existence (Unpublished)\u003cbr\u003e8. Fact and thought of fact (Published in 1931)\u003cbr\u003e9. Knowledge and Truth (,, 1928)\u003cbr\u003e10. Correction of error as a logical process (1931)\u003cbr\u003e11. The false and the subjective (1932)\u003cbr\u003e12. The objective interpretation of percept and image (1936)\u003cbr\u003e13. The Concept of Value (1934)\u003cbr\u003e14. The Reality of the Future (Unpublished)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEach of the above tracts is preceded by an Analysis. The first one was made by the author himself and the others have been done by the editor. Of the footnotes those marked in numerals are by the editor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn presenting these studies the editor is happy to offer his most grateful thanks to the enterprising publisher. Sree Sushil Kumar Basu, the proprietor of Messrs. Progressive Publishers. It was he who very generously volunteered to undertake the publication of the book and see it through the press.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy warm thanks are also due to Professor G. R. Malkani. the Director of the Indian Institute of Philosophy, Amalner (Bombay) for his ready permission to reprint ‘The Subject as Freedom’ which was originally published by the Institute; to Dr S. Radhakrishnan and Messrs. George Allen \u0026amp; Unwin Ltd. for their kind permission to reprint from their- ‘Contemporary Indian Philosophy’ the essay ‘‘[he Concept of Philosophy’; and to the R. K. Mission for their permission to reprint ‘The Advaita and its spiritual significance’ which first appeared in their ‘Cultural Heritage of India’. The editor is also obliged to a pupil of his and to his daughter for their assistance in preparing the copy for the press.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is very much regretted that a number of typographical errors have crept in spite of earnest endeavours to avoid them. In the ‘Errata’ at the end of the volume, only the major errors have been listed and corrected.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface to Vol. II\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second volume of Studies in Philosophy is now presented after about twenty months since the issue of the first volume. For this inordinate delay, the Editor alone is responsible. The Publisher tried his level best to expedite the publication, but owing to a number of circumstances which were beyond the control of the Editor, it was not found possible to bring it out at an earlier date.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume contains the fourteen tracts mentioned in the Preface to Vol. I, but in a slightly varied order. As in the case of the other volume, the order is not a chronological one.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn (I) The Subject as Freedom, the author works out his conception of Spiritual Psychology and the theory of the subject as freedom and attempts to trace out the progressive stages of cognitional freedom. In (2) The Concept of Philosophy we have an analysis of the nature of philosophy and the conception of Philosophy as symbolic thinking not amounting to knowledge. (3) The Concept of the A absolute and its Alternative Forms elaborates the doctrine of the original absolute. (4) In Knowledge and Truth, we have an analysis of the distinctive level of consciousness occupied by the theory of knowledge and of the theory of the mutual implication of knowledge and truth. (5) Fact and Thought of Fact attempts to give a definition of fact without assuming any fact and seeks to establish the position that fact does not admit of an impersonal definition. (6) In Correction of Error as a Logical Process, the author develops the Advaita theory of illusion and emphasises that correction is an epistemic function without any unitary logical content and that falsity has no reference to the time- position of cognition. In (7) The False and the Subjective, the author elaborates the thesis that the false and the subjective imply one another. In (8) Some Aspects of Negation, the author presents a nonsubjectivistic interpretation of the position that ‘truth is manifold’ and tries to establish that there are radically different types of logic based on incommensurable views of negation. (9) Place of the bide finite in Logic lays down the thesis that the indefinite is not merely a subjective entity and that logic should find a place for the absolute indefinite.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(10) In the Definition of Relation as a Category of Existence, an attempt has been made to formulate a definition of ‘relation’ in purely objective terms as against the subjectivistic interpretation of Green and others. In (II) Objective Interpretation of the Percept and Image, an attempt has been made to translate the subjective terms ‘perceived’ and ‘un-perceived’ into objective terms. (12) In Reality of the Future the author develops the thesis that the reality of the future expected on a known ground cannot be said to be an object of knowledge and that the future is real only to will and to faith. (13) The Concept of Value gives an analysis of the concept of value in its different forms and establishes the position that value is absolute and that speaking ability of value as information is a necessary illusion. (l4) The Studies in Kant gives us a speculative interpretation of a number of Kantian themes. As with the other constructive interpretations contained in Vol. I, we have here also quite a large number of improvisations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Introduction to this volume, the Editor has made an attempt to analyse the major philosophical doctrines of Krishnachandra Bhattacharyya. The analysis has been done, as far as possible, in the author’s own words. This is for two reasons: first, the Editor was not sure that he had got at the exact logic of Krishnachandra’s writings in a large number of places; secondly, and this is to some extent connected with the first, he felt that his own language was far less effective and elegant than that of the author, even when the latter’s manner of presentation was quite thoroughly severe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Editor regrets that he has not been able to capture the inspiration or the insight that saturates almost all the writings of his father. It is because of this that he has all along felt that it was presumptuousness on his part to have undertaken this editorial work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Editor feels that he would be failing in gratitude if he did not emphasise that all the credit for this publication belongs to his friend, Sri Sushil Kumar Basu of Progressive Publishers. The under- taking would never have been completed but for his unfailing generosity, constant encouragement and spirit of dedication.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eVolume I\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEditor’s Introduction to vols. I \u0026amp; II\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1. Studies in Vedantism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. An Approach Through Psychology\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Vedantic Metaphysics\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. Vedantic Logic\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e2. Sankara’s Doctrine of Maya\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e3. The Advaita and Its Spiritual Significance\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e4. Studies in Sankhya Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. Pain as Evil\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Reflection as a Spiritual Function\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. The Body of the Self\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Causal and Non-Causal Manifestation\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. Time, Space and Causality\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. The Objective Tattvas\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. The Objective Tattvas (Contd.)\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VIII. The Self or Purusa\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IX. Prakrti\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. X. Relation of the Gunas\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e5. Studies in Yoga Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. Sankhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. ,, ,, (Contd.)\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. ,, ,, (Contd.)\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Buddhi-Vrtti\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. ,, ,, (Contd.)\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. Five Levels of Buddhi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. The Nature of Yoga\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. The Kinds of Yoga\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IX. The Procedure of Yoga\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. X. The Notion of Isvara\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e6. The Jaina Theory of Anekanta\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7. The Concept of Rasa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVol. II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1. The Subject as Freedom\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. The Notion of Subjectivity\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Psychic Fact\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. Bodily Subjectivity (The Body as Perceived and Felt)\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Bodily Subjectivity (Contd.) (Knowledge of Absence as a Present Fat)\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. Psychic Subjectivity (The Image)\u003c\/td\u003e\n\u003ctd\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. Psychic Subjectivity (Contd.) (Thought)\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. Spiritual Subjectivity (Contd.) (Feeling)\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VIII. Spiritual Subjectivity (Contd.) (Introspection)\u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IX. Spiritual Subjectivity (Contd.) (Beyond Introspection)\u003c\/td\u003e\n\u003ctd\u003e446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. X. The Subject as Freedom\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e2. The Concept of Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e3. The Concept of the Absolute and its alternative forms\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e483\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e4. Knowledge and Truth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e5. Fact and Thought of Fact\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e529\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e531\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e6. Correction of Error as a logical process\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e543\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7. The false and the subjective\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e557\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e8. Some Aspects of Negation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e567\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e9. Place of the Indefinite in Logic\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e10. The Definition of relation as a category of existence\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e605\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e11. Objective Interpretation of Percept and Image\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e625\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e12. Reality of the Future\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e633\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e635\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e13. The Concept of Value\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e649\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e14. Studies in Kant\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. Idea of Transcendental Philosophy\u003c\/td\u003e\n\u003ctd\u003e663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Mind as Phenomenon\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. Sense and Sensation\u003c\/td\u003e\n\u003ctd\u003e674\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Space, Time, and Causality\u003c\/td\u003e\n\u003ctd\u003e679\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. Causality\u003c\/td\u003e\n\u003ctd\u003e686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. Judgments of Fact, Value and Ought-to-be\u003c\/td\u003e\n\u003ctd\u003e694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. Freedom and Morality\u003c\/td\u003e\n\u003ctd\u003e702\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e712\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA. Transcendental Method\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eB. On the Sensum\u003c\/td\u003e\n\u003ctd\u003e723\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"K. C. Bhattacharyya, Gopinath Bhattacharyya","offers":[{"title":"Default Title","offer_id":41562465403018,"sku":"","price":1250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/StudiesinPhilosophy.jpg?v=1659009289"},{"product_id":"principles-of-tantra-parts-i-and-ii-the-selected-works-of-sir-john-woodroffe-arthur-avalon","title":"Principles of Tantra, Parts I and II","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is a defence of the Tantra, of which Sastra the author is an adherent and a polemic, undertaken in the interests of Hindu orthodoxy in its Sakta and Tantrika form against secularism on the one hand, and on the other the religious eclecticism and various reforming movements, of which, when the book was first written, the Brahmasamaj was a leading type. In fact, in parts, the book reads like an orthodox Catholic protest against modernism and is thus interesting as showing how many fundamental principles are common to all orthodox forms of belief, whether of the West or of the East.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author of the Tantratattva (on which this translation is based)is a well-known Tantrik Pandit, preacher, and secretary of the Sarvamgalasabha of Benares, who knew no English. His work, which is written in Bengali, may therefore be taken to be an accurate popular statement of modern orthodox views on the subject treated by him. The word Tattva is a very comprehensive one, which is by no means always easy to translate. The author has rendered the title of the book as Principles of Tantra, though, maybe, it should be Subjects of Tantra. The work deals with chosen topics of Tantra. This, however, also involves a statement of certain fundamental principles which govern Sastrik teaching on the subjects dealt with, and this as well as the contents of possible future volumes must be the justification for giving the book an ambitious title.\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;\"\u003eMEDIAEVAL \"Hinduism\" (to use a convenient, if somewhat vague, term) was, as its successor, modern Indian orthodoxy, is, largely Tantrik. The Tantra was then, as it is now, the great Mantra and Sadhana' Sastra (Scripture), and the main, where not the sole, source of some of the most fundamental concepts still prevalent as regards worship, images, initiation, yoga, the supremacy of Guru, and so forth. This, however, does not mean that all the injunctions which are to be found in the Sastra are of universal acceptance, as is pointed out in the Introduction which follows. This Introduction, however, is but a mere sketch of that which I hope to develop in a future volume after the ritual (in its widest sense) has been dealt with in detail. What is, in fact, wanted in this matter is an accurate statement of the facts; whereas up to now such cursory accounts of the Tantra as have appeared are as a rule mere general statements by way of condemnation of it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the earliest of such accounts in English is contained in that interesting though biased and, in essential respects, ill-understanding work. written by W. Ward, and published by the Serampore Mission in 1818. In this book, Horace Hayman Wilson wrote, in his well-known \"essays,\"’? that Ward’s information was merely oral and might be regarded as un-satisfactory. It is a fuller account, however, than his own, and contains a certain amount of information which is fairly accurate with some which are not so. The author, however, like so many of his English successors, was influenced by a strong racial and credal bias, which in the old style he quite frankly and honestly displayed to view. With a strong faith in Protestant Christianity, he combined exaggerated notions of the universal piety and morals of his own people who professed it.' On the other hand, he wrote at a time when, according to his account, Hinduism was at a low ebb, and in its lower forms apparently productive of many evils, Contrasting, awesome of his; successors have since done, an over-painted picture of Western \"Light\" with a fictitious or exaggerated Eastern \"Darkness,\" he expressed himself, as some. of them have also since done, much perturbed by. the fact \"that for some time pasta very unjust and unhappy impression appeared to have been made in the public mind by encomiums passed on the Hindu writings.\" He was certainly not himself guilty of the offence he here deplored. For we are told by him that the ‘Hindu system is the most puerile, impure and bloody of any system of idolatry that was ever established on earth\" amongst ‘‘an idle, effeminate, and dissolute people’ of \"‘disordered imaginations,\" who ‘frequent their temples not for devotion, but for the satisfaction of their licentious’ appetites,\" The result of this alleged general depravity is stated in the extraordinary charge that ‘a chaste woman faithful to her husband is scarce to be found in all the millions of Hindus,\" whose ‘notions of the evil of sin are so superficial\" that \"they cannot be expected to promulgate the doctrine\" of endless punishment in Hell-fire.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGiven these circumstances, we are not surprised to find that he had only eyes for that which he understood to be bad. The good which is to be found in other religions is of no value to the mere controversialist. Thus, given the general brevity of his account, over-lengthy descriptions are set forth of such matters as how to kill an enemy by making his image in bull’s- dung, taking it to a burning ground, then boiling the flesh of a ‘hawk with spirits in a skull, with invocations to Antaka; charms against snake-bite, and so forth. Ward, like many another who followed him (and I deal with his case as in many respects typical of the others), seems to have thought that the chief and practically the sale subjects of the Tantra were sensual rites and, black magic. It does not seem to have occurred to either him or them that, apart from its manifold secular contents, the Sastra is the repository of a high philosophic doctrine, and of the means whereby its truth may through bodily psychic and spiritual development be realized, It is doubtless less easy to understand and describe these matters. The Scripture, however, is misjudged if we look merely to practices to be found therein similar to those contained in Western Crimpier, such as \"Le Petit Albert,\" and other even less reputable works. A cursory glance it is true, is thrown on higher matters, but with the same result. The lofty doctrines of Yoga, which the author of a quite recent work finds to be, ‘with its repulsive developments much the same as Shamanism, was long ago declared by his predecessor to be absurd, impious, and ridiculous. It is not surprising, therefore, to find that the more disputable theories and ill-famed practices of some of the Tantras are not accurately described, and are induced misunderstood. Whatever we may think of such doctrines, they are not truly represented by the statement that a certain division of worshippers seck to \"blunt the edge of the passions with excessive indulgence.\"\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;\"\u003eThis work, by an Indian Pandit, is a presentment, the first of its kind, of the principles of that development of the Vaidika Karmakanda which, under the name of the Tantra Sastra, is the scripture (Sastra) of the Kali age. This Sastra, together with its accompanying oral tradition, is the voluminous source of the greater part of the Hindu ritual, Hathayoga, and the various forms of spiritual training which pass under the generic term \"Sadhana.\" In fact, both popular and esoteric Hinduism is, in its practical aspects, largely Tantrik.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRecently an increased interest has been shown in Hindu beliefs. Hitherto, however, attention has been chiefly directed to those great Vedantik principles, which, subsumed, to a greater or less degree, in the beliefs and practices of all the Hindu sects are yet, in their conscious realization, the very end only of the highest spiritual effort. Little has been done to present the practical application of those principles in the particular form which they assume in the various divisions, methods, and rituals of the Indian worshippers. This side of the practice, though neglected, has both intrinsic values and helps to a clearer and deeper understanding of the general principles than can be gathered from any bare theoretical statement of them. Ritual and spiritual exercise are objectively considered their pictorial statement, as they are subjectively the effective means of their realization. The knowledge of hymn, and legend, of worship and sadhana, will alone give that full knowledge of the Hindu spirit without which its religious and philosophical conceptions are likely to be but poorly understood. The present development of Upasana (worship) and sadhana can only be learnt from the Tantra, which is the Mantra and Sadhana Sastra and its accompanying oral traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome years ago, Professor Cowell wrote, \"the Tantras form a branch of literature highly esteemed, though at present much neglected’’; yet, as Professor Sir Monier Williams' has more recently pointed out, none of the numerous Tantras had, when he wrote,’ been printed in Europe or investigated or translated by its Orientalises.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe account, which the work last cited gives of them, itself affords, by its meagre character and inaccuracies, evidence of the lack of information on the subject of which its author speaks. Thus the mudra of the Panchatattva does not, as there stated, mean ‘\"‘mystical gestures,\" but, in the case of the rajasika and tamasika panchatattva, parched cereal of various kinds as defined by the Yogini Tantra.* In the sattvika sadhana it has another and esoteric meaning,’ equally dissimilar from the sense of the term ‘‘mudra\" as that word is employed in ordinary upasana and Hatha yoga. ‘‘Nigama\" is not the name of a \"sacred book appealed to by Dakshinacharins\" as opposed to \"Agama,\" but is that form of Tantra in which the Devi is guru instead of Sisya, as opposed to \"Agama,\" in which the Devi is sisya and Siva is guru.‘ It follows, therefore, that Agama does not mean ‘‘a sacred book appealed to by Vamacharins\"’ as opposed to Nigama of the followers of Dakshinachara. Nor is the term Vamiachirin itself a synonym for Kaula, for a person may be the first without being the second.* The Mahanirvana Tantra is not the only Tantra \"attributed to Siva,\" but all Sastra so-called has Him as its Revealer and Ganeéa as its scribe. The Siradatilaka and Mantramahodadhi are not Tantras, but Tantrik compendia and commentaries. The T4ntrik rite called Bhitaguddhi does not mean \"removal of demons.\"? but the purification of the elements (earth, air, fire, etc., and the tattvas of which they are derivatives) in the body of the sadhaka, and so forth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs might be expected, errors abound in accounts given by authors claiming less expert competence, whether European or Indian. Thus an Indian writer’ explains the Mudra of the Panchatattva to be \"gold or coins.\" It is true that \"coin\" is one of the meanings of the term ‘‘Mudra,\" but even in the absence of special information, it might have reasonably been surmised that \"Tantriks\" do not worship with a gold mohur or rupee. Nor is the Sakti, which is by these and other rites worshipped, material force, as was supposed by the founder of the Bharatavarshiya Brahmasamaj, who wrote some years ago of the European materialists of his day as \"Saktas offering dry homage to force victorious over the European Bhaktas, worshippers of the God of Love.’’* Nor is it the fact \"that Saktas divide themselves into the Dakshina and Vama classes according to whether they attach the greater importance to the male or to the female principle respectively\" and so forth.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan size=\"5\" color=\"red\" style=\"color: red; font-size: x-large;\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152b.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152c.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152d.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152e.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152f.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152g.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152h.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152i.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152j.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152k.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152l.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152m.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152n.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/nat152o.jpg\"\u003e\u003c\/center\u003e","brand":"Arthur Avalon","offers":[{"title":"Default Title","offer_id":41566738186378,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/PRINCIPLESOFTANTRA.jpg?v=1660389169"},{"product_id":"the-blue-annals-in-two-parts","title":"The Blue Annals (In Two Parts)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Blue Annals is a landmark in the historical literature of Tibet composed by a well-known scholar and translator Gos lo-tsa-ba-gZon-nu dpal (1392-1481 A.D.). It is the main source of information for all later historical compilations in the \"Land of Snows\". This work is invaluable inasmuch as it establishes a firm chronology of events of Tibetan history and works out in detail the list of the names of famous religious teachers and their spiritual lineage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work is divided into fifteen chapters, each dedicated to the history of a particular school or sect of Tibetan Buddhism. It provides a comparative study of the chronological data given by T'ang Annals, Blue Annals, and Tunhuang chronicles. The Blue Annals appear to be a faithful reproduction of the list given in the T'ang Annals with minor differences. The book concludes with the portrayal of the origin, etc. of the communities of the four schools. It contains indexes for Sutras and Sastras, Personal Names and Book Titles and Personal Names (Tibetan), etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eIntroduction\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART I\u003c\/center\u003e\n\u003col type=\"I\"\u003e\n\u003cli\u003eThe Beginning of the Story of the Doctrine - The Royal Chronicle. - The Period of the Early Spread of the Doctrine.\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eLater Spread of the Doctrine The Story of the Beginning of the Period of the Later Spread of the Doctrine\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Early Translation of the Mantrayana Tantras.\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe New Tantras (gsan-snags gsar-ma) and the Followers of the \"Path and Fruit\" (Lam'Bras) Doctrine\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Venerable Lord (jo-bo-rje, Atisa) and his spiritual Lineage\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003erNog lo-tsa-ba, Pa-tshab lo-tsa-ba and their Lineage. The Origin (of the teaching) of the Madhyamika, the Nyaya and the \"Five Treatises\" of Maitreya-Asanga\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Preaching of the Tantras\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART II\u003c\/center\u003e\n\u003col start=\"8\" type=\"I\"\u003e\n\u003cli\u003eThe spiritual Lineage of the Lord Translator Mar-pa which was known as Dwags-po bKabrgyud\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe book on Ko-brag-pa and Ni-gu\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Kalacakra\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Mahamudra\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Early, Later and Intermediate Lineages of zi-byed\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe (system) of God-yul and Kha-rag-pa\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Cycle of the Mahakaruniya and that of the Vajravali\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe origin of religious schools such as the four Tshogssde, and others, Queries and replies (concerning the \"Blue Annals\", zu-lan). The story of the printing of this edition\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINDEXES\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eSutras \u0026amp; Sastras (Sanskrit)\u003c\/p\u003e\n\u003cp\u003ePersonal Names (Sanskrit)\u003c\/p\u003e\n\u003cp\u003eBook Titles (Tibetan)\u003c\/p\u003e\n\u003cp\u003ePersonal Names (Tibetan)\u003c\/p\u003e\n\u003cp\u003eChinese Names\u003c\/p\u003e\n\u003cp\u003eMongol Names\u003c\/p\u003e\n\u003cp\u003eList of Errata\u003c\/p\u003e","brand":"George N. Roerich","offers":[{"title":"Default Title","offer_id":41577019080842,"sku":"","price":1950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/BLUEANNALS.jpg?v=1660390041"},{"product_id":"psalms-of-the-early-buddhists-2-vols-in-one-part-1-psalms-of-the-sisters-part-2-psalms-of-the-brethren","title":"Psalms of the Early Buddhists [2 Vols in One]","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eHere the title of this volume has been modified by the ampler designation: Verses attributed, in the tradition of the Pali Canon, to certain eminent sisters (Theri-Bhikkhunis) of the Buddhist Order, and forming the second and smaller portion of the work entitled Thera-theri-gathaói.e., verses of the Elders, Brethren and Sisters. The poems or verses so preserved to us are included in the Fifth Group of the second of the Three Pitakas (the Sutta-Pitaka) in the Pali Canon-the Group entitled Short: Khuddaka-Nikayaóand ranged after the Four Nikayas often quoted in the following pages: Digha, Majjhima, Sayyutta, Anguttíara. The poems were edited with scholarly excellence in 1883 for the Pali Text Society, then in the third year of its existence. Professor H. Oldenberg, now of Gottingen, was responsible for the verses of the Theras, or Elder Brethren. The late Professor R. Pischel, of Berlin, edited those of the Theris, or Elder Women. The Brethrenís Gathas number 264, those of the Sisters, 73. Those of the Brethren come first. Bhikkhus formed the great majority in the order, and, in standing and position, ranked senior to the Bhikkhunis. The prior appearance of a translation of the latter part of the book is due, not to a wish to improve upon the ancient order, but to an accidental circumstance in the supply of materials.\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"Rhys Davids","offers":[{"title":"Default Title","offer_id":41607177109642,"sku":"","price":1350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/71v2TaqISmL.jpg?v=1659956024"},{"product_id":"vijnapti-matrata-siddhi-3-vols-a-commentary-cheng-weishi-lun-on-vasubandhus-trimsika","title":"Vijnapti-matrata-siddhi (3 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Set (1901 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Cheng weishi Lun purporting to be a composite commentary on Vasubandhu's Trimsika Vijnaptimatrata- siddhi, is a translation compilation by Xuanzang (600-664 CE) with the assistance of his pupil Kuiji (632-682 CE). Xuanzang's main mission in this endeavour appears to be twofold: (i) the establishment and elucidation of the thesis of vijnaptimatra and this predominantly on the basis of Dharmapala-Silabhadra;s expositions; (ii) the harmonization of the earlier Yogacara doctrinal interpretations, and in so doing also the definitive establishment of the superiority of the Mahayana bodhisattva ideal.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe CWSL may be said to be one of the most precious gems in the whole of the Chinese Tripitaka. In the preface to his Shuji, Kuiji eulogizes the CWSL thus:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis treatise purifies true cognition. Its expositions include the provisional as well as the ultimate teachings, going far beyond the early teachings of the historical Buddha. Its doctrines penetrate into the subtlest. They catch hold of the Prajnaparamita tenets and ride on their colourful brilliance. The treatise summarizes the essential teachings of the sutras, seeking out thir hidden teachings and assimilating their purposes. It further incorporates the best of all the sastras, gathering up the most wonderful.\u003c\/p\u003e","brand":"Xuanzang, Louis de la Vallee Poussim","offers":[{"title":"Default Title","offer_id":41639274512522,"sku":"","price":3750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/vijnaptiv1.jpg?v=1660642763"},{"product_id":"zen-buddhism-a-history-2-volumes","title":"Zen Buddhism: A History (2 Volumes)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (959 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVolume 1: India and China - A New edition of Dumoulin's classic two-volume history brings these essential reference works back to students of Zen. This new edition of vol 1, on the early years of the emergence of Zen through India and China, includes: * Notes on the new editions by James W. Heisig of the Nanzan Institute for Religion and Culture * A new introduction by John R. Mc Rae of Indiana University; and * the complete original text of Heinrich Dumoulin. New developments in the study of Zen are explored in the provocative new introduction, which adds further significance to the remarkable, comprehensive history given by Dumoulin.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVolume 2: Japan - A New edition of Dumoulin's classic two-volume history brings these essential reference works back to students of Zen. This new edition of vol 2, on the introduction and full development of Zen in Japan, includes: * notes on the new editions by James W. Heisig of the Nanzan Institute for Religion and Culture * a new introduction by Victor Sogen Hori of McGill University; and * the complete original text of Heinrich Dumoulin. The introduction by Victor Sogen Hori confronts head-on the intense debate on how Dumoulin's history, and other similar contributions to Zen studies, should be regarded. Hori presents some fascinating cautions of his own on the pursuit of Zen scholarship and concludes.\u003c\/p\u003e","brand":"Heinrich Dumonlin","offers":[{"title":"Default Title","offer_id":41639297384586,"sku":"","price":2395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/12149_600x_5eb156fb-1a18-422c-9b8b-a750b3aa89d2.jpg?v=1660643734"},{"product_id":"scientific-explorations-of-jain-doctrines-2-volumes","title":"Scientific Explorations of Jain Doctrines (2 Volumes)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (820 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book shows that it can be very fruitful for science to study other thought systems than those in which we were born and raised. These days we can make use of the entire heritage of the mind-created global mosaic of cultures. Able philosophers and scientists should do much more of such type of research. Ancient thinkers have come up with insights that lack us today - causing extreme ignorance and suffering. Probably no philosopher in the world would disagree with the statement that there is no knowledge higher than Truth-but that there are many ways for the mind to approach her.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eJainism is definitely more spiritual in its understanding than Western science and philosophy. It also covers subtle aspects of nature as yet unknown to or ill-understood by mainstream science.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book contains so much information on modern science, including, for example, the latest theories and speculations of physics, chemistry, cosmology and genetics, and other disciplines, that for this reason alone it could be used as a general textbook for science students. But the tremendous extra value of it is the extensive exposure of Jain ideas laid down in scriptures throughout the last two millennia by scholars and Jain acharyas (ascetics, monks). Then both traditions-modern science and Jain science are thoroughly compared.\u003c\/p\u003e","brand":"N. L. Kachhara","offers":[{"title":"Default Title","offer_id":41643784798346,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120838123.jpg?v=1660722617"},{"product_id":"stories-of-indian-saints-parts-i-and-ii-bound-in-one-translation-of-mahipatis-marathi-bhaktavijaya","title":"Stories of Indian Saints (Parts I and II, Bound in One)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present book is an English translation of Mahipati's Marathi poem Bhakta-Vijaya which records the legends of Indian saints, irrespective of their difference in caste, community, creed, language and place of origin.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus we have the record of different saints - Yayadeva, Jnanadeva, Namadeva, Ramananda, Tulasidasa, Kabir, Suradasa, Narsi Mehta and Guru Nanakadeva. A lot of information is available on Ekanath-the greatest scholar-philosopher-saint-poet-cum-social reformer and the towering personalities of Tukaram and Ramadasa. It also records the miraculous and fascinating legends of several saints, how they spread the Bhakti cult, how they struggled against discrimination between man and man and how they tried to uproot the malpractices which prevailed in the name of Religion in those days.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this weighty volume, two parts are contained with Appendices of words, names and an index for ready reference.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Bhaktavijaya is a classic dealing mainly with the Maharashtra saints and also of a few others belonging to North India like Jayadeva and Kabira.\"-K. Chandrasekharan, Triveni, July-September 1986\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"It is one of the most fascinating of religious story-books. It is said to be a translation of forty thousand lines of beautiful Marathi poetry.\" - Nirbhai Singh, The Journal of Religious Studies, Vol.XII, No.1, Spring, 1984\u003c\/p\u003e","brand":"Justin E. Abbott, N. R. Godbole, G. V. Tagare","offers":[{"title":"Default Title","offer_id":41644047401098,"sku":"","price":1200.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STORIESOFINDIANSAINTS.jpg?v=1660728133"},{"product_id":"sanskrit-is-fun-parts-i-iii-a-sanskrit-coursebook-for-beginners","title":"Sanskrit is Fun (Parts I - III)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first group of books entitled Sanskrit is Fun (Parts I-III) introduces the learners to the Devanagari alphabets, grouping the letters according to their place of articulation, called 'Family', which comprises both the vowels and consonants. Learners are first taught how to draw the letters.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLearning and teaching are also helped by the humorous presentation of the letters in the form of animal figures. The next step is to add vowels to the consonants, and then teach joint (compound) consonants. Finally, words and sentences are formed.\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;\"\u003eThese Coursebooks are well-graded and supported by appropriate illustrations that make them very attractive to learners, particularly the young. Today many Indian and foreign schools\/ Colleges offer Sanskrit as an optional subject. For such students, these books are a very effective means of introducing Sanskrit, which they might not have studied previously. These books could also be useful for those involved in performing arts, such as dance and music, or for students of Yoga and Ayurveda subjects which have many Sanskrit references. - Prof. Satyavrat Shastri in his 'Foreword'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a privilege for me to be invited to introduce this set of textbooks. ... Only a few students are likely to have the opportunity to go on to study Sanskrit in depth so that they can enjoy reading Sanskrit by themselves. ... And the few who go further will be grateful that these books have launched them on an unforgettable experience. - Prof. Richard Gombrich in his 'Preface'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSanskrit Literally means 'well formed' or 'refined'. It is a classical language for excellence predating Latin and Greek, and it (these coursebooks) reveals to children the fundamental principles of language. - Warwick Jessup, Head of the Sanskrit Deptt. St. James School,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe textbooks are reader-friendly and enhance the user's creative skills by providing the opportunity to draw and present along with stories. - The Speaking Tree, Feb. 26, 2012\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI'm simply overwhelmed with joy just looking at these seven coursebooks. ... Even after following a traditional twelve-year grammar course, the curiosity of Sanskrit lovers is not satiated. ... For such people this Bhagirath (great) attempt is certainly praiseworthy. - Prof. Dayananda Bhargava, March 26th, 2012.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663257346186,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITISFUNPART1.jpg?v=1661163487"},{"product_id":"the-stories-of-krishna-parts-i-ii-bound-together-a-sanskrit-coursebook-for-beginners","title":"The Stories of Krishna (Parts I - II Bound Together)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe second group of books seek to teach Sanskrit with reference to the age-old stories of Krishna and Rama. The Stories of Krishna (Parts I-II) cover full declensions of the most common type of masculine, feminine and neuter nouns: conjugations of a simple verb in the present, future and past tenses and twelve stories based on the childhood of Krishna.\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;\"\u003eThese Coursebooks are well-graded and supported by appropriate illustrations that make them very attractive to learners, particularly the young. Today many Indian and foreign schools\/ Colleges offer Sanskrit as an optional subject. For such students, these books are a very effective means of introducing Sanskrit, which they might not have studied previously. These books could also be useful for those involved in performing arts, such as dance and music, or for students of Yoga and Ayurveda subjects which have many Sanskrit references. - Prof. Satyavrat Shastri in his 'Foreword'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a privilege for me to be invited to introduce this set of textbooks. ... Only a few students are likely to have the opportunity to go on to study Sanskrit in depth so that they can enjoy reading Sanskrit by themselves. ... And the few who go further will be grateful that these books have launched them on an unforgettable experience. - Prof. Richard Gombrich in his 'Preface'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSanskrit Literally means 'well formed' or 'refined'. It is a classical language for excellence predating Latin and Greek, and it (these coursebooks) reveals to children the fundamental principles of language. - Warwick Jessup, Head of the Sanskrit Deptt. St. James School,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe textbooks are reader-friendly and enhance the user's creative skills by providing the opportunity to draw and present along with stories. - The Speaking Tree, Feb. 26, 2012\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI'm simply overwhelmed with joy just looking at these seven coursebooks. ... Even after following a traditional twelve-year grammar course, the curiosity of Sanskrit lovers is not satiated. ... For such people this Bhagirath (great) attempt is certainly praiseworthy. - Prof. Dayananda Bhargava, March 26th, 2012.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663261769866,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STORIESOFKRISHNAPART1.jpg?v=1661163766"},{"product_id":"the-story-of-rama-parts-i-ii-bound-together-a-sanskrit-coursebook-for-beginners","title":"The Story of Rama (Parts I - II Bound Together)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Story of Rama books (Part I-II) together relate, in 16 episodes, the story of the Ramayana. Part I introduces the standard method of transliteration; the gerund ('having done something); and the declension of the Sanskrit word for 'that' in all three genders. Part II covers an introduction to the imperative mood; other important noun and pronoun declensions; 'having done something' used with prefixes; the past passive participle; the conjugation of the middle voice and the verb 'to be in the present, future and past tenses; and the completion of the standard method of transliteration.\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;\"\u003eThese Coursebooks are well-graded and supported by appropriate illustrations that make them very attractive to learners, particularly the young. Today many Indian and foreign schools\/ Colleges offer Sanskrit as an optional subject. For such students, these books are a very effective means of introducing Sanskrit, which they might not have studied previously. These books could also be useful for those involved in performing arts, such as dance and music, or for students of Yoga and Ayurveda subjects which have many Sanskrit references. - Prof. Satyavrat Shastri in his 'Foreword'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a privilege for me to be invited to introduce this set of textbooks. ... Only a few students are likely to have the opportunity to go on to study Sanskrit in depth so that they can enjoy reading Sanskrit by themselves. ... And the few who go further will be grateful that these books have launched them on an unforgettable experience. - Prof. Richard Gombrich in his 'Preface'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSanskrit Literally means 'well formed' or 'refined'. It is a classical language for excellence predating Latin and Greek, and it (these coursebooks) reveals to children the fundamental principles of language. - Warwick Jessup, Head of the Sanskrit Deptt. St. James School,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe textbooks are reader-friendly and enhance the user's creative skills by providing the opportunity to draw and present along with stories. - The Speaking Tree, Feb. 26, 2012\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI'm simply overwhelmed with joy just looking at these seven coursebooks. ... Even after following a traditional twelve-year grammar course, the curiosity of Sanskrit lovers is not satiated. ... For such people this Bhagirath (great) attempt is certainly praiseworthy. - Prof. Dayananda Bhargava, March 26th, 2012.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663263047818,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STORYOFRAMAPART1.jpg?v=1661164020"},{"product_id":"stories-from-the-mahabharata-3-volumes-a-sanskrit-coursebook-for-intermediate-level","title":"Stories from the Mahabharata (3 Volumes)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Sanskrit language in many parts of the world is a new element in today's education. It is an ideal study for the young because its systematic grammar orders the student's mind. At the same time, Sanskrit literature provides the student with an exciting and profound interaction with classical culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eStories from the Mahabharata, a new series of Sanskrit textbooks, retells the epic 'Mahabharata' in simple Sanskrit episodes which gradually develop a student's knowledge of grammar. In each chapter, a theme which appears in the Sanskrit epics is also discussed. It is suggested that students should have completed the preceding sections of this course, Sanskrit is Fun (Parts 1, 2 and 3), The Stories of Krishna (Parts 1 and 2), and The Story of Rama (Parts 1 and 2) before starting these books.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this volume (Stories from the Mahabharata, Part One) basic noun and verb forms are revised. New topics introduced include complementary sentences, question words, indefinite expressions, relationship nouns and passive verbs. There are also three crossword puzzles testing grammar and vocabulary.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663267438730,"sku":"","price":2250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/Stories-of-Mahabharata-_MBPH-2021-_-Vol-1_470x_41f54da1-b941-4fa3-b1aa-8d318e82e593.jpg?v=1661164280"},{"product_id":"dictionary-of-pali-proper-names-2-vols","title":"Dictionary of Pali Proper Names (2 Vols.)","description":"\u003cstrong\u003eHardbound Set (2533 Pgs.)\u003c\/strong\u003e","brand":"G. P. Malalasekera","offers":[{"title":"Default Title","offer_id":41669270438026,"sku":"","price":2650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120830202.jpg?v=1661247294"},{"product_id":"the-purana-index-3-vols","title":"The Purana Index (3 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Puranas are an infallible source of information on Indian history of religion, philosophy, culture and civilisation, the polity of society, arts and crafts, architecture and iconography besides royal dynasties and periods of their rule. It was long felt that a comprehensive Index of the Puranas was a desideratum. We have an Index to Vedic literature by Macdonell and Keith; we have also gone to the Mahabharata by Sorensen; then why not a similar Index to all the eighteen major and an equal number of the minor Puranas which constitute an important branch of Indian literature?\u003c\/p\u003e","brand":"V. R. Ramachandra Dikshitar","offers":[{"title":"Default Title","offer_id":41669336236170,"sku":"","price":2850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120812734.jpg?v=1661247892"},{"product_id":"the-book-of-the-kindred-sayings-5-vols-sanyutta-nikaya-or-grouped-suttas","title":"The Book of the Kindred Sayings (5 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book of the kindred Sayings is a five-volume work which presents the Samyutta Nikaya or the grouped Suttas. The Samyutta Nikaya consists of 7762 Suttas in the collection of discourses of Buddha. The text runs in this five parts-Part I Kindred sayings with verses (Sagatha-vagga) Part ii-The Nidana Book (Nidana-vagga) Part-iii The book on elements (Khandha-Vagga) Part iv The Salayatana book (salayaatana-vagga) and Part V The book called Mahavagga (great chapter).\u003c\/p\u003e","brand":"Ryhs Davids","offers":[{"title":"Default Title","offer_id":42239663210634,"sku":"","price":1750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120819115.jpg?v=1662547928"},{"product_id":"atharva-veda-samhita-2-vols","title":"Atharva-Veda-Samhita (2 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAtharva-Veda means 'the Veda of the Atharvan' or 'the Knowledge of Magic Formulas'. The great importance of the Atharva-Veda Samhita lies in the fact that it is an invaluable source of knowledge of popular belief as yet uninfluenced by ancient Indian priestly religion, of the faith in numberless spirits, imps, ghosts, and demons of every kind, and of the witchcraft, so eminently important to ethnology and for the history of religion. This work includes in the first place, critical notes upon the text, giving the various readings of the manuscripts; second, the readings of Paippalada of Kashmere version, furnished by the late Professor Roth; further, a notice of the corresponding passages in all the other Vedic texts, with a report of the various readings; the data of the Hindu scholiast respecting authorship, divinity, and metre of each verse; also references to the ancillary literature, especially to the well-edited Kausika and Vaitana Sutras, with an account of the ritualistic use therein made of the hymns or parts of hymns, so far as this appears to cast any light upon their meaning; also, extracts from the printed commentary;p and finally, a simple literal translation with introduction and indices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWilliam Dwight Whitney\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(1827-1894) studied Sanskrit for three years in Germany and gained a wide reputation for his scholarship in this field. At Yale University, he became a professor of Sanskrit in 1854, adding comparative philology in 1869. He became secretary to the American Oriental Society in 1857 and its president in 1884. He was editor-in-chief of the first edition of the respected Century Dictionary, published in 1889.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhitney revised definitions for the 1864 edition of Webster’s American Dictionary, and in 1869 became a founder and first president of the American Philological Association. He wrote metrical translations of the Vedas, and numerous papers on the Vedas and linguistics, many of which were collected in the Oriental and Linguistic Studies Series (1872-74). He wrote several books on language, and grammar textbooks of English, French, German, and Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWhitney’s labours on the Atharva-Veda.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– As early as March 1851, in Berlin, during Whitney’s first semester as a student in Germany, his teacher Weber was so impressed by his scholarly ability to suggest to him the plan of editing an important Vedic text. The impression produced upon Roth in Tubingen by Whitney during the following summer semester was no wise different and resulted in the plan for joint editing that began accordingly upon his return to Berlin for his second winter semester. His fundamental autograph transcript of the Atharva-Veda Samhita is contained in his Collation-Book and appears from the dates of that book to have been made in short intervals between October 1851, and March 1852. The second summer in Tubingen (1852) was doubtless spent partly in studying the text thus copied, partly in planning with Roth the details of the method of editing, partly in helping to make the tool, so important for further progress, the index of Rig-Veda pratikas, and so on; the concordance of the four principles Samhitas, in which, to be sure, Whitney’s party was only “a secondary one,” was issued under the date November 1852. During the winter of 1852-3, he copied the Praticakhya and its commentary contained in the Berlin codex (Weber, No. 361), as is stated in his edition, p. 334. As noted below (pp. xliv, I), the collation of the Paris and Oxford and London manuscripts of the Atharvan Samhita followed in the spring and early summer of 1853, just before his return (in August) to America. The copy of the text for the printer, made with exquisite neatness in nagari letter by Mr. Whitney’s hand, is still preserved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe Edition of the Text or “First volume.”\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e- The first part of the work, containing book i.-xix of appeared in Berlin with a provisional preface date of February 1855. The provisional preface announces that the text of book xx. will not be given in full, but only the Kuntapa-hymns, and, for the rest of it, merely refers to the Rig-Veda; and promises, as the principal contents of the second part, seven of the eight items of accessory material enumerated below.- This plan, however, was changed, and the second part appeared in fact as a thin Heft of about 70 pages, giving book xx. in full, and that only. To it was prefixed a half-sheet containing the definitive preface and a new title page. The definitive preface is dated October 1856 and adds eight-item, exegetical notes, to the promises of the provisional preface. The new title page has the words “Erster Band. Text,” thus implicitly promising a second volume, in which, according to the definitive preface, the accessory material was to be published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eRelation of this work to the “First volume” and to this Series.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– Of the implicit promise of that title page, the present work is intended to complete the fulfilment. As most of the labour, the first volume had fallen to Whitney, most of the labour upon the projected “second was of have been done by Roth. In fact, however, it turned out that Roth’s very great services for the criticism and exegesis of this Veda took a different form, and are embodied on the one hand in his contributions to the St. Petersburg Lexicon, and consist on the other in his brilliant discovery of the Kashmirian recension of this Veda and his collations of the text thereof with that of the Vulgate. Nevertheless, as is clearly apparent (page xvii), Whitney thought and spoke of this work as a “Second volume of the Roth-Whitney edition of the Atharva-Veda,” and called it “our volume” in writing to Roth (cf. p. lxxxvi); and letters exchanged between the two friends in 1894 discuss the question whether the “Second volume” ought not to be published by the same house (F. Dummler’s) that issued the first in 1856. It would appear from Whitney’s last letter to Roth (written April 10, 1894, shortly before his death), that he had determined to have the work published in the Harvard Series, and Roth’s last letter to Whitney (dated April 23) expresses his great satisfaction at this arrangement. This plan had the cordial approval of my friend Henry Clarke Warren, and, while still in relatively fair healthy, he generously gave to the University the money to pay for the printing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eExternal form of this work.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e– It is on account of the relation just explained, and also in deference to Whitney’s express wishes, that the size of the printed page of this work and the size of the paper have been chosen to much those of the “First volume.” The pages have been numbered continuously from 1 to 1009 as if this work were indeed one volume; but, since it was expedient to separate the work into two halves in binding, I have done so and designated those halves as volumes seven and eight of the Harvard Oriental Series. The volume is substantially bound and properly lettered; the leaves are open at the front; and the top is cut without spoiling the margin. The purpose of the inexpensive gilt top is not for ornament, but rather to save the volumes from injury by dirt and discolouration which is so common with ragged hand-cut tops. The work has been electrotyped, and will thus, it is hoped, be quite free from the blemished occasioned by the displacement of letters, the breaking off of accents, and the like.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003ePLATES, ONE IN EACH VOLUME OF THE WORK\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePortrait of Whitney, facing page\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eFacsimile of Kashmirian text, birch-bark leaf a, just before the page\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003ePREFATORY AND BIOGRAPHICAL AND RELATED MATTER\u003cbr\u003e\u003cb\u003eParagraphs in lieu of a preface by Whitney\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAnnouncement of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eStatement of its plan and scope and design\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe purpose and limitations and method of the translation\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eEditor's Preface\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhiney's labours on the Atharva-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe edition of the text or the \"First Volume\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRelation of this work to the \"First volume\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAnd to this Series\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExternal form of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts general scope as determined by previous promises and fulfilment\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOf the critical notes in particular\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of the work as transcending previous promise\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEvolution form of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePartial rewriting and revision by Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePicking up the broken threads\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRelation of the editor's work to that of the author\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eParts for which the author is not responsible\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe General Introduction, Part I.: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe same, Part II. : elaborated in part from the author's material\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe editor's special introduction to the eighteen books,\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe special introductions to the hymns: additions by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHis bibliography of previous translations and discussions: is contained in\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe paragraphs beginning with the word \"Translated\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAdded special introductions to the hymns of the book etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOther editorial additions at the beginning and the end of hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eOther additions of considerable extent\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe seven tables appended to the later volume of this work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eUnmarked minor additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe marked minor additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe revision of the author's additions and other minor changes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAccentuation of words\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCross-references\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe orthography of Anglicized proper names\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEditorial short-comings and the changes of error\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe biographical and related matter\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe general significance of Whitney's work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eNeed for a systematic commentary on the Rig-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Century Dictionary of the English Language\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAcknowledgements\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHuman personality and the progress of science\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe same in English verse and in Sanskrit verse\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eA biographical and related matter\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eA brief sketch of Whitney's life: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEstimate of Whitney's character and the services: by the editor\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eSelect a list of Whitney's writings: Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eGENERAL INTRODUCTION, PART I. : BY THE EDITOR\u003cbr\u003e\u003cb\u003eGeneral Premise\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of this Part of the Introduction\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eScope of the reports of the variant readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe term \"manuscripts\" is often used loosely for \"authorities\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhich authorities are both manuscripts and oral reciters?\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe difficulty of verifying statements as to authorities\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003col\u003e\n\u003cli\u003eReadings of European manuscripts of the Vulgate recension\n\u003cul\u003e\n\u003cli\u003eReports include mss. collated, some before, and some after publication. Interpretation of the records of the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of Indian manuscripts of the Vulgate.\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBy \"Indian mss\" are meant those used by S. P. Pandit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eHis reports are not exhaustive\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of Indian oral reciters of the Vulgate\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBy \"Indian oral reciters\" are meant those employed by S. P. Pandit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eErrors of the eye checked by oral reciters\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Hindu commentator\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe critical value and the range of his variant readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eExcursus: Was he identical to Sayana of the Rig-Veda?\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Pada-patha\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eReported in Index Verborum, and since published in full\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIllustrations of its deficiencies\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eIn verb compounds and various other combinations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Praticakhya and its commentary\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe character of Whitney's editions of the Praticakhyas\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTheir bearing upon the orthography and criticism of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUtilization of the Atharvan Praticakhya for the present work\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Anukramanis: \"Old\" and \"Major\"\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMore than one Anukramani extant\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Pancapatalika or \"Old Anukr\" or \"Quoted Anukr\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Brhatsarvanukramani or \"Major Anukr.\"\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eText-critical value of the Anukramanis\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe author of the Major Anukr. as a critic of meters\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eHis statements as to the seers of the hymns (quasi-authorship)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Kaucika-Sutra and the Vaitana-Sutra\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe work of Garbe and Bloomfield and Caland\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe bearing of Sutras upon criticism of structure and text of Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eGrouping of mantra-material in Sutra and in Samhita compared\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMany difficulties of the Kaucika are yet unsolved.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eValue of the Sutras for the Exegesis of the Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eKaucika no good warrant for dogmatism in the exegesis of Samhita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInteger Vitae as a Christian funeral-hymn\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eSecondary adaptation of mantras to incongruous ritual uses\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Kashmirian or Paippalada recension\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts general relations to the Vulgate or Caunakan recension\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe unique birch-bark manuscript thereof (perhaps about A.D. 1519)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's Kashmirian nagari transcript (Nov. 1874)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eArrival (1876) of the birch-bark original at Tubingen\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's collation (June 1884) of the Paippalada text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe facsimile of the birch-bark original(1901)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eRoth's Collation is not exhaustive\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFaults of the birch-bark manuscript\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollation not controlled by constant reference to the birch-bark ms.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003esuch reference would have ruined the birch-bark ms\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe care taken in the use of Roth's Collation. Word-division\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eKashmirian readings are not controlled directly from the facsimile\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eProvisional means for such control: the concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eExcursus: The requirements for an edition of the Paippalada:\u003c\/li\u003e\n\u003cli\u003e\n\u003col\u003e\n\u003cli\u003eA rigorously precise transliteration\u003c\/li\u003e\n\u003cli\u003eMarginal references to the Vulgate parallels\u003c\/li\u003e\n\u003cli\u003eIndex of Vulgate verses thus noted on the margin\u003c\/li\u003e\n\u003cli\u003eAccessory material: conjectures, notes, translations\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eReadings of the Parallel Texts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe texts whose readings are reported\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe method of reporting aims at the utmost accuracy\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCompleteness of the reports is far from absolute\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eReports presented in the well-digested form\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Commentary: further discussions of its critical elements\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe comprehensiveness of its array of parallels\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCriticism of Specific Readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIllustrations of classes of text-errors\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAuditory errors, Surd and sonant. Twin consonants\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVisual errors. Haplography\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMetrical faults. Hypermetric glosses, and so forth\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eBlend-readings\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Translation and the interpretative elements of the Commentary\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation: general principles governing the method thereof\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation is not primarily an interpretation, but a literal version\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eA literal version as against a literary one\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInterpretative elements: captions of the hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eInterpretations by Whitney\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExegetical notes contributed by Roth\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe translation has for its underlying text that of the Berlin edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThis is the fact even in cases of corrigible corruption\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCases of departure from the text of the Berlin edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's growing scepticism and correspondingly rigid literalness\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003ePoetic elevation and humour\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eAbbreviations and signs explained\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe general scope of the list: it includes not only\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe downright or most arbitrary abbreviations, but also\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe abbreviated designations of books and articles\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExplanation of arbitrary signs:\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eParentheses; square brackets.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEll-brackets; hand.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSmall circle; Italic colon; Clarendon letters a, b, c, etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetic list of abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eTabular view of translations and native comment\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePrevious translations -Native comment\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe chronologic sequence of previous translations and discussions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eGENERAL INTRODUCTION, PART II: PARTLY FROM WHITNEY'S MATERIAL\u003cbr\u003eGeneral Premises\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eContents of this Part\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eAuthorship of this Part\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003col\u003e\n\u003cli\u003eDescription of the manuscripts used by Whitney\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe brief designations of his manuscripts (sigla cadicum)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSynoptic table of the manuscripts used by him\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of the Berlin manuscripts of the Atharva-Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's critical description of his manuscripts:\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts used before publication of the text (B. P. M. W. E. I. H., Bp. BP.2)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eManuscripts collated after the publication of the text (O. R. T. K.; Op. D. Kp.)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Stanza cam no devir abhistaye as the opening stanza\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAs the initial stanza of the text in the Kashmirian recension\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAs the initial stanza of the Vulgate text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's Collation-Book and his collations\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDescription of the two volumes that form the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's fundamental transcript of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollations made before the publication of the text\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Berlin collations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Paris and Oxford and London Collations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eCollations made after publication (made in 1875 or later)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHaug, Roth, Tanjore, Deccan, and Bikaner mss\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eOther contents of the Collation-Book\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eRepeated versed in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAbbreviated by pratika with addition of ity eka etc.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eList of repeated verses or verse-groups\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eFurther details concerning the pratika and the addition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eRefrains and the like in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWritten out in full only in the first and last verse of a sequence\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTreated by the Anukramani as if unabbreviated\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUsage of the edition in respect of such abbreviated passages\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eMarks of accentuation in the manuscripts\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBerlin edition uses the Rig-Veda method of making accents\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDots for lines as accent-marks\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eMarks for the independent svarita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHorizontal stroke for svarita\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eUdatta marked by vertical stroke above, as in Maitrayani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAccent marks in the Bombay edition\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eUse of a circle as avagraha-sign\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe orthographic method pursued in the Berlin edition\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFounded on the usage of the mss, but controlled by the Praticakhya\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThat treatise an authority only to a certain point\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIts failure to discriminate between rules of wholly different value\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eItems of conformity to the Praticakhya and of departure therefrom\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTransition-sounds: as in tan-t-sarvan\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before c- and j-: as in pacyan janmani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before c-: as in yanc ca\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -n before t-: as in tans te\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -t before c-: as in asmac charavah\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAbbreviation of consonant groups: as in pankti\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eFinal -m and -n before l-: as in kan lokam\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVisarga before st- and the like: as in ripu stenah\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe Kampa figures 1 and 3\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe method of marking the accent\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eMetrical form of the Atharvan Samhita\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePredominance of anustubh stanzas\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExtreme irregularity of the metrical form\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eApparent wantonness in the alteration of Rig-Veda material\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTo amend this irregularity into regularity is not licit\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eDivisions of the text\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSummary of the various divisions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eThe first and second and third \"grand divisions\"\u003c\/li\u003e\n\u003cli\u003e\n\u003col\u003e\n\u003cli\u003eThe (unimportant) division into prapathakas or 'lectures'\u003cbr\u003eTheir number and distribution and extent\u003cbr\u003eTheir relation to the anuvaka-division\u003c\/li\u003e\n\u003cli\u003eThe (fundamental) division into kandas or 'books'\u003c\/li\u003e\n\u003cli\u003eThe division into anuvakas or 'recitations'\u003cbr\u003eTheir number, and distribution over books and grand divisions\u003cbr\u003eTheir relation to the hymn divisions in books\u003c\/li\u003e\n\u003cli\u003eThe division into suktas or 'hymns'\u003cbr\u003eThe hymn division not everywhere of equal value\u003c\/li\u003e\n\u003cli\u003eThe division into rcas or 'verses'\u003c\/li\u003e\n\u003cli\u003eSubdivision of verses: avasanas, padas, and so forth\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\nNumeration of successive verses in the mss\u003cbr\u003eGroupings of successive verses into units requiring special mention\u003cbr\u003eDecad-suktas or 'decad-hymns'\u003cbr\u003eArtha-suktas or 'sense-hymns'\u003cbr\u003eParyaya-suktas or 'period-hymns'\u003cbr\u003e\u003cbr\u003eDifferences of the Berlin and Bombay numerations in books vii and xix\u003cbr\u003eDifferences in hymn numeration in the paryaya-books\u003cbr\u003eWhitney's criticism of the numbering of the Bombay edition\u003cbr\u003eThe suggestion of a preferable method of numbering and citing\u003cbr\u003eDifferences of verse-numeration\u003cbr\u003e\u003cbr\u003eSummations of hymns and verses at end of the division\u003cbr\u003eThe summations quoted from the Pancapatalika\u003cbr\u003eIndication of the extent of division by reference to an assumed norm\u003cbr\u003eTables of verse-norms assumed by the Pancapatalika\u003cbr\u003eThe three \"grand divisions\" are recognized by the pancapatalika\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eExtent and structure of the Atharva-Veda Samhita\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eLimits of the original collection\u003cbr\u003eBooks xix and xx are later additions\u003cbr\u003eThe two broadest principles of the arrangement of books\u003cbr\u003e1. Miscellaneity of unity of subject and 2. length of the hymn\u003cbr\u003eThe three grand divisions (I., II., III.) as based on those principles\u003cbr\u003eThe order of the three grand divisions\u003cbr\u003ePrinciples of arrangement of books within the grand division: 1. Normal length of the hymn for each of the several books.\u003cbr\u003e2. The amount of text in each book. Table\u003cbr\u003eArrangement of the hymns within any given book\u003cbr\u003eDistribution of hymns according to length in divisions I. and II. and III.\u003cbr\u003eTables (1 and 2 and 3) for those divisions\u003cbr\u003eGrouping of hymns of the book according to length\u003cbr\u003eTable (number 4) for book xix\u003cbr\u003eSummary of the four tables. Table number 5\u003cbr\u003eThe extent of AV. Samhita about one-half of that RV.\u003cbr\u003e\u003cbr\u003e\u003cb\u003eFirst grand division\u003c\/b\u003e: short hymns of miscellaneous subjects\u003cbr\u003eEvidence of fact as to the existence of the verse-norms\u003cbr\u003eExpress testimony of both Anukramanis as to the verse-norms\u003cbr\u003eOne verse is the norm for book Vii\u003cbr\u003eArrangement of books within the division:\u003cbr\u003e1. With reference to the normal length of the hymns\u003cbr\u003eExcursus: on hymn xix.23, Homage to parts of the Atharva-Veda\u003cbr\u003eThe exceptional character of the book\u003cbr\u003eBook vii. a book of after-gleanings supplementing books i.-vi.\u003cbr\u003e2. Arrangement of books with reference to the amount of text\u003cbr\u003eResume of conclusion as to the arrangement of books i.-vii.\u003cbr\u003e\u003cbr\u003eDepartures from the norms by excess\u003cbr\u003eThe critical significance of those departures\u003cbr\u003eIllustrative examples of critical reduction to the norm\u003cbr\u003eArrangement of the hymns within any given book of this division\u003cbr\u003e\u003cbr\u003e\u003cb\u003eSecond grand division\u003c\/b\u003e: long hymns of miscellaneous subjects\u003cbr\u003eTheir hieratic character: mingled prose passages\u003cbr\u003eTable of verse-totals for the hymns of Division II.\u003cbr\u003eGeneral make-up of the material of this division\u003cbr\u003eOrder of books within the division: negative or insignificant conclusion\u003cbr\u003eOrder of hymns within any given book of this division\u003cbr\u003ePossible reference to this division in hymn\u003cbr\u003e\u003cbr\u003e\u003cb\u003eThird grand division\u003c\/b\u003e: books showing the unity of subject\u003cbr\u003eDivision III. represented in Paippalada by a single book, book xviii\u003cbr\u003eNames of the books of this division as given by hymn xix 23\u003cbr\u003eOrder of books within the division\u003cbr\u003eTable of verse-totals for the hymns of Division III.\u003cbr\u003eOrder of hymns within any given book of this division\u003cbr\u003eThy hymn-division of books xiii-xviii. and their value\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e\u003cb\u003eCross-references to the explanation of abbreviations and so forth\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of abbreviated titles\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo an explanation of arbitrary signs\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo key to the designations of the manuscripts\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo synoptic tables of the manuscripts\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo descriptions of the manuscripts\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTo table of titles of hymns\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eTHE ATHARVA-VEDA SAMHITA: TRANSLATION AND NOTES\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003e\n\u003cb\u003eFirst Grand Division.\u003c\/b\u003e\n\u003cul\u003e\n\u003cli\u003eFive books of short hymns of miscellaneous subjects\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eSecond Grand Division.\u003c\/b\u003e\n\u003cul\u003e\n\u003cli\u003eFive books of long hymns of miscellaneous subjects\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eThird Grand Division. \u003c\/b\u003eVishnu\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eSix books of long hymns, the books showing the unity of subject\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xiii: hymns to the Ruddy Sun or Rohita (seer: Brahman)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xiv: wedding verses (seer: Savitri Surya)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xv: the Vratya (seer:-)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xvi: Paritta (seer: Prajapati?)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eBook xvii: prayer to the sun as Indra and as (seer: Brahman)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eBook xviii: funeral verses (seer: Atharvan)\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cb\u003eSupplement. - Book XIX.\u003c\/b\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAfter-gleanings, chiefly from the traditional sources of division I.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003ePaippalada excerpts concerning book xx.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eINDEXES AND OTHER AUXILLARY MATTER\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eThe non-matrical passages of the Atharvan Samhita\n\u003cul\u003e\n\u003cli\u003eTabular list\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eHymns ignored by the Kaucika-Sutra\n\u003cul\u003e\n\u003cli\u003eTabular list\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe two methods of citing the Kaucika-Sutra\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe discrepant hymn numbers of the Berlin and Bombay editions\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003ePalippalada passages corresponding to passages of the Vulgate\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe primary use of the table, its genesis and character\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIncidental uses of the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVulgate grand division III. and Palppalada book xviii\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eConspectus of the contents of Paippalada book xviii. Explanation of the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eManner of using the table\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTabular concordance\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eWhitney's English captions to his hymn-translations\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThey form an important element in his interpretation of this Veda\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIn tabular form, they give a useful conspectus of its subject-manner\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of Division II., books viii-xii\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of Division III., books xiii-xviii.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eTable of hymns-titles of the Supplement, book xix\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe names of the seers of the hymns\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eWhitney's exploitation of the Major Anukramani\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eDoubtful points\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eEntire books of division III. ascribed each to a single seer\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eThe prominence of Atharvan and Brahman as seers\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eHymns of Atharvan and Hymns of Augiras: possible contrast\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eConsistency in the ascriptions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003ePalpably fabricated ascriptions\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical index of seer-names and of passages ascribed to them\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eA brief index of names and things and words and places\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAn elaborate index uncalled for here\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical list of names and things\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eAlphabetical list of Sanskrit words\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eList of AV. Passages\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003eAdditions and corrections\n\u003cul\u003e\n\u003cli\u003eOmissions and errors are not easy to rectify in the electrotype plates\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"William Dwight Whitney, C. R. Lanman","offers":[{"title":"Default Title","offer_id":42250565288074,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120810853.jpg?v=1662708779"},{"product_id":"annals-and-antiquities-of-rajasthan-3-vols-james-tod","title":"Annals and Antiquities of Rajasthan (3 Vols.)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis work relates to the (erstwhile) Central and the Western Rajput States of India. It embodies the results of scholarly investigation into the ethnology of Rajputs, their religious and social practices, their festivals and rites, their legal and political institutions and the merits and demerits of their characters. Herein we get a real portrait of the different aspects of Rajput life: their loyalty, devotion, gallantry, chivalry as also the instability of their character, their outbreaks of passion, fears, occasional faithlessness of their chiefs and allies and, above all, their addiction to drugs.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is divided into three volumes: each volume being sub-divided into books and chapters. Vol I deals mostly with the Geography of Rajasthan, the History of the Rajput tribes and the feudal system of their states. Vol II contains the Annals of Marwar, Bikaner, Jaisalmer and other cities of Rajasthan. Vol III comprises the annals of Amber, Haravati, Bundi and describes Shaikhawat Federation, and contains personal narratives from Udaipur to Kheroda. It has an appendix divided into seven sections and an exhaustive general index.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eInterspersed with several illustrations, this book is remarkable for its enlightening introduction and exegetical notes.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eNo one can undertake with a light heart the preparation of a new edition of Colonel Tod’s great work, The Annals and Antiquities of Rajasthan. But the leading part which the Rajputs have taken in the great war the summoning of one of their princes to a seat at the imperial conference the certainty that as the result of the present cataclysm they will be entitled to a larger share in the administration of India have contributed to the desire that this classical account of their history and sociology should be presented in a shape adapted to the use of the modern scholar and student of Indian history and antiquities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the introduction which follows I have endeavoured to estimate the merits and defects of Colonel Tod's work. here it is necessary only to state that though the book has been several times reprinted in India and once in this country the obvious difficulties of such an undertaking have hitherto prevented any writer better qualified than myself from attempting to prepare an annotated edition. Irrespectively of the fact that this work was published a century ago when the study of the history antiquities sociology and geography of India has only recently started the author's method led him to formulate theories on a wide range of subjects not directly connected with the Rajputs in the light of our present knowledge some of these speculations have become obsolete and it might have been possible without impairing the value of the work as a chronicle of the Rajputs to have discarded from the text and notes much which no longer possesses value. But the work is a classic and it deserves to be treated as such it was decided that any mutilation of the original text and notes would be inconsistent with the object of this series of reprints of classical works on an Indian subject. The only alternative course was to correct in notes clearly distinguished from those of the author, such facts and theories as are no longer accepted by scholars.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is needless to say that during the last century, much advance has been made in our knowledge of Indian antiquities philology and sociology. we are now in a position to use improved translations of many authorities which were quoted by the author translations of many authorities which were quoted by the author from inadequate or incorrect versions. The translation of Ferishta History by A. Dow and Jonathan Scott has been superseded by that of General J. Briggs and that of the Ain-i-Akbari of F. Gladwing by the version by Professor H. Bachman and Colonel H.S. Jarrett. For the memoirs of Jahangir, the author relied on the imperfect version by Professor H. Blochmann and Colonel H.S. Jarrett. For the memoirs of Jahangir, the author relied on the imperfect version by Major David Price which has been replaced by a new translation of the text in its more complete form by Messrs. A. Rogers and H. Beveridge. For the laws of manu we have the translation by Dr. G. Buhler. The passages in classical literature relating to India have been collected translated and annotated by the late Mr. J.Q. Mecrindle. Much information not available for the author's use has been provided by the history of India as told by its own historians by Sri H.M. Elliot and professor J. Dowson and by Mr. W. Irvine translation with elaborates note of N. Manucci storia do major among original works useful for the present edition the following may be mentioned: J Grant Duff history of the Mahrattas: Dr. Vincent A. Smith Early history of India history of fine art in India and Ceylon Asoka the Buddhist emperor of India and Akbar the great Mogul; professor Jadunah Sarkar history of Aurangzib of which only three volume have been published; Mr. W. Irvine Army of the Indian Moghuls; Sir W. Lee-Warner Protected Princes of India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuch historical geographical and ethnological information has been collected in the new edition of the Imperial Gazetteer of India The Bombay Gazetteer edited by Sir J.M. Campbell and more particularly in the revised Gazetteer of Rajputana including that of Mewar and the western states residency and Bikaner agency by lieutenant colonel K.D. Erskine and that of Ajmer by Mr. C.C. Watson. Lieutenant Colonel Erskine's work based on the best local information has been of special value and it is much to be regretted that this officer after serving as consul general at Baghdad, was invalided and died in England in 1914, leaving that part of the Gazetteer dealing with the eastern states Jaipur, Kotah, and Bundi University. For botany agriculture and natural productions, I have used Sir G. Watt's dictionary of the economic products of India and his commercial products of India and eastern architecture edited by Dr. J. Burgess and the cave temples of India by the same writers. In ethnology, I have consulted the publication of the ethnological survey of India of which Mr. H.A. Rose's glossary of the tribes and castes of Punjab and North West frontier province Mr. Bhimbhai Kirparam's account of the Hindus and Khan Bahadur Fazalullah Lutfullah of the musicians of Gujarat, Published in the Bombay gazetteer vol. ix. Parts i.ii., have been especially valuable. Besides the general works to which reference has been made many articles on Rajputana and the Rajputs will be found in the journal of the Royal Asiatic Society of Bengal and the Indian Antiquary and other periodicals. The reports of the Archaeological Survey of India conducted by Sir A. Cunnigham Dr. J. Burges and Sir J.H. Marshall are of great importance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI cannot pretend to have exhausted the great mass of new information available in the work to which I have referred and in others' names in the bibliography and it was not my object to overload the notes which are already meticulous, but no other course seemed possible if the work was to be made more useful to the historian and to the scholar. The editor of a work of this class is forced to undertake the somewhat invidious duty of calling attention to oversights or errors either in fact or theory. But this does not detract from the real value of the work. in some cases, I have been content with adding a note of interrogation to warn the reader that certain statements must be received with caution. As regards geography I have in many cases indicated briefly the position of the more important places so far as they can be traced in the maps with which I was provided. The author was so intimately acquainted with the ground that he assumed in the general reader a degree of knowledge which he does not possess.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text and notes with the exception of a few obvious oversights have been reprinted as they stood in the first edition and as the latter is often quoted in books of authority I have added its pagination for the facility of reference. It was decided after much consideration to correct the transliteration of personal and place names and other vernacular terms according to the system now adopted in official gazetteers' maps and reports. This change might have been unnecessary if the transliteration of these words according to the system in use at the time when the book was written had been uniformly correct. But this is not the case. At the same time, I have preserved the original readings of those names which have become established in popular usage such as Mogul Mahratta Deccan in place of Mughal Marhata Dakkhin following the author's example I have not thought it necessary to overload the text by the use of accents and diacritical marks which are useless to the scholar and only embarrass the general reader. But in the index, I have accentuated the personal and place names so far as I believed I could do so with safety. Some of these I have been unable to trace in later authorities and I fear that I may have failed to secure complete uniformity of method.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe scheme of the book which attempts to give parallel accounts of each state naturally causes difficulty for the reader. A like embarrassment is felt by any historian who endeavours to combine in a single narrative the fortunes of the Mughal empire with those of the kingdom in Bengal the Deccan or southern India; by the historian of Greece where the centre of activity shifts from Athens so Sparta Thebes or Macedonia; by the historian of Germany before the minor kingdom were more or less fully absorbed by the Hohenzollerns. I have endeavoured to assist the reader in dealing with these independent annals by largely extending the original index and by the use of page headings and paragraph summaries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the dates recorded n the summaries, I have generally followed lieutenant colonel Erskine's guidance so far as his work was available. In view of the inconsistencies between some dates in the text and those recorded in the summaries, it must be remembered that it was the author's habit in adapting the dates of the Samvat to those of the Christian era, to deduct 56, not 57 from the former contrary to the practice of modern historians.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am indebted to many friends for assistance. Captain C.D. M.K. blunt has kindly given me much help in the record of Colonel Tod like and has supplied a photograph of the charming miniature of the author as a young officer and of a bust which has been reproduced in the frontispieces. Mr. R.E. Enthoven C.I.E. has given me the photographs of the author engaged in his studies with his Jain Guru. The fragments of local ballads scattered through the text were unfortunately copied from very incorrect text. Dr. L.P. Tessitori an Italian scholar who until the outbreak of the war was engaged in collecting the local ballads of the Rajputs has given a correct version of these Ballads, and in improving the text of them I have been assisted by Colonel C.E. luard his pandit and sir G. Grierson K.C.I.E. since the greater part of the following pages was in type I have received copies of three reports by Dr. L.P. Tessitori A scheme for the Bardic and historical survey of Rajputana and two progress Reports for the years 1915 and 1916 published in the journal of the Asiatic Society of Bengal (new series vol. x. no. 10; xii. No. 3; xiii. No.4). these contain information regarding the MSS. Copies of some ballads and inscriptions throw light on the traditions and antiquities of the Rajputs. I regret that I was unable to use these papers which however do not supply much information on questions connected with the Annals. Among other friends who have helped me in various ways I may name the late Sir G. Birdwood; Mr. W. Foster C.I.E.; Professor A. Keith, F.R.S.; lieutenant colonel Sir D. Prian F.R.S; and Dr Vincent A. Smith C.I.E.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJames Ton the author of this work son of James Tod and Mary Healthy was born in Islington on March 20, 1782. His father James Tod the first eldest son of Henry Tod of Bo’ness and Janet Monteath was born on October 26, 1745. In 1780 he married in New York Mary daughter of Andrew Heatly a number of a family originally settled at mellerston Co. Berwick where they had held a landed estate for some four centuries. Andrew Heatly emigrated to Rhode Island where he died at the age of thirty-six in 1761. He had married Mary daughter of Suet on grant of the family of Gartinbed really of Balvaddon who left Inverness for Newport Rhode Island in 1725 and Temperance Talmage or Tollemache granddaughter of one of the first and principal settlers at Easthampton Rhode Island. He had been forced to emigrate to America during the protectorate owing to his loyalty to King Charles I. James Tod the first left America and in partnership with his brother, john became an indigo-planter at Mirazpur in the united provinces of Agra and oudh.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJames Tod the Second was thus through his father and his uncles Patrick and S. Heatly both members of the civil service of the East India company closely connected with India and in 1798 being then sixteen years old he obtained through the influence of his uncle Patrick heatly both member of the civil service of the east India company closely connected with India and in 1798 being then sixteen years old he obtained through the influence of his uncle Patrick Heatly, a cadetship in the service of the east India company on his arrival at Calcutta he was attached to the 2dn European regiment. In 1800 he was transferred with the rank of lieutenant to the 14th native infantry from which he passed in 1807 with the same rank to the 25th Native Infantry. In 1805 he was appointed to the command of the escort of his friend Mr. Graeme Mercer then government agent at the camp of Daulat Rao Sindhia who had been defeated two years before at the battle of Assaye by Sir Arthur Wellesley. In more than one passage in The Annals Tod Speaks of Mr. Graeme mercer with respect and affection and by him, he was Graeme mercer with respect and affection by him he was introduced to official life and Rajput and Mahratta politics. His tastes for geographical inquiries led him to undertake surveys in Rajputana and central India between 1812 and 1817 and he employed several native surveyors to traverse the then little-known region between central India and the valley of the Indus.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt this period the government of India was engaged in a project for suppressing pindaris a body of lawless freebooters of no single race the debris of the adventurers who gained power during the decay of the Mughal empire and who had not been incorporated in the armies of the local powers which rose from its ruins. In 1817 to effect their suppression the governor-general the Marquess of Hastings collected the strongest British force which up to that time had been assembled in India. Two armies acting in cooperation from north and south converged on the banditti and met with rapid success. Sindhia whose power depended on the demoralized condition of Rajputana was overawed; Holkar was defeated; the Raja of Nagpur was captured the Mahratta Peshwa become a fugitive; the Pindaris were dispersed. One of their leaders Amir Khan who is frequently mentioned in Tod's narrative disbanded his forces and received as his share of the spoils the principality of tonk still ruled by his descendants.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the course of this campaign, Tod performed valuable services. At the beginning of the operations, he supplied the British staff with a rough map of the seat of war and in other ways his local knowledge was utilized by the Generals in charge of the operations. In 1813 he had been promoted to the rank of captain in command of the escort of the Resident Mr. Richard stracehy who nominated him to the post of his second assistant. In 1818 in was appointed political agent of western Rajputna a post which he held till his retirement in June 1822. The work which he carried out in Rajputana during this period is fully described in the Annals and in his personal narrative. Owing to Maharatta's oppression and the ravages of the pindaris the condition of the country's political social and economical were deplorable. To remedy this prevailing anarchy the states were gradually brought under British control and their relation with the paramount power was embodied in a series of treaties. In this work of reform reconstruction and conciliation, Tod played an active part and the confidence and respect with which he was regarded by the prince's chiefs and peasantry enabled him to interfere with good effect in tribal quarrels to rearrange the felts of the minor chiefs and to act as arbitrator between the Rana of Mewar and his subjects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTod was convinced that the miserable state of the country was chiefly due to the hesitation of the Indian government in he does not hesitate to condemn the cautious policy of Lord Cornwallis during his second term of office as Governor-General. Few people in the present day would be disposed to defend the policy of non-intervention. This policy has been condemned by historians and commentators as well as by statesmen soldiers and diplomatists; by Mill and his editor H.H. Wilson by Thornton; lord lake and Sir John Malcolm. The mischief was done and the loss of influence was not regained for a decade. It was not till the conclusion of an expensive and protracted campaign that the Indian government was replaced in the position where it had been left by Wellesley. The blame for this weak and unfortunate policy must be divided between Cornwallis and Barlow between the court of directors and the Board of control. But it was carried out in pursuance of orders from the home government. The court of directors for some time past had been alarmed at lord Wellesley's vigorous foreign policy. Castlereagh at the Board of Control had taken fright and even Pitt was carried away and committed himself to a hasty opinion that the governor-general had acted imprudently and illegally.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTod tells us little of his relations with the supreme government during his four years of service as a political agent. He was notoriously a partisan of the Rajput princes particularly those of Mewar and Marwar; he is never dried of abusing the policy of Emperor Aurangzeb and fortunately for the success of his work Muhammadams form only a slight minority in the population of Rajputana. His attitude naturally exposed him to criticism. Writing in 1824 Bishop Heber while he recognizes that he was held in affection and respect by all the upper and middling classes of society goes on to say: His misfortune was that in consequence of his favouring the native princes so much the government of Calcutta were led to suspect him of corruption and consequently to narrow his power and associate other officers with him in his trust till he was disgusted and resigned his place. They are now I believe well satisfied that their suspicions are his place. They are now I believe well satisfied that their suspicions were groundless. Captain Todd is strenuously vindicated from the charge by all the officers with whom I have conversed and some of whom had abundant means of knowing what the natives themselves thought of him. The bishop widow in a later issue of the diary of her husband adds that she is anxious to remove any unfavourable impression which may exist on the subject by stating that she has now the authority of a gentleman who at the time was a member of the supreme council to say that no such imputation was ever fixed on colonel Todd character.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhatever may have been the real reason for the premature termination of his official career at the age of forty ill health was put forward as the ostensible cause of his retirement. He had served for about twenty-four years in the Indian plains without any leave; he had long suffered from malaria; and though he hardly suspected it at the time an attempt had been made by one of his servants to poison him with datura; he had met with a serious accident when by chance or design his elephant driver dashed him howdah against the gate of begun fort in eastern Mewar. In spite of all this, he retained sufficient health to make on the eve of his departure from India the extensive tour recorded in his departure from Indian the extensive tour recorded in his travels in western India. Neither on his retirement nor at any subsequent period were his services officially and literary rewarded by any distinction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring their seventeen years of service in central India and Rajputana, he showed indefatigable industry in the collection of the materials which were partially used in his great work. his taste for the study of history and antiquities ethnology popular religion and superstitions was stimulated by the pioneering work of Sir W. Jones and other writers in the Asiatic Researches. He was not a trained philologist and he gained much of his information from his Guru the Jain Yati Gyanchandra and the Brahman Pandits whom he employed to make inquiries on his behalf. They too were not trained scholars in the modern sense of the time and many of his mistakes are due to his rashness in following their guidance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis life was prolonged for thirteen years after he left India. In 1824 he attained the rank of Major and in 1826 that of lieutenant colonel. Much of his time in England was spent arranging his materials and compiling the works upon which his reputation depends: The annals published between 1826 and 1832: and his Travels in Western India published after his death in 1839. He was in close relation with the Royal Asiatic Society of which he acted for a time as a librarian. In this fine collection of books and manuscripts, he gained much of that discursive learning which appears in the Annals. He presented to the society numerous manuscript inscriptions and coins. The fine series of drawings made to illustrate his works by Captain P.T. Waugh and a native artist named Ghasi has recently been rearranged and catalogued in the Library of the Society they well deserve inspection by anyone interested in Indian art. He also made frequent tours on the continent and on one occasion visited the great soldier count Benoit de Boigne who died in 1830 leaving a fortune of twenty million francs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn November 16, 1826, Tod married Julia daughter of Dr. Henry clutter buck an eminent London surgeon by whom he had two sons and a daughter. In 1835 he settled in a house in Regent Park and on November 17 of the same year he died suddenly while transacting business at the office of his banker's messrs. Robarts of Lombard Street. The names of his descendant will appear from the pedigree appended to this introduction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe annals of Rajasthan the two volumes of which were by permission dedicated to kings George IV. and William IV. respectively were received with considerable favours. A contemporary critic deals with it in the following terms: Colonel Tod deserves the praise of a most delightful and industrious collector of materials for history and his own narrative style in many places displays great freedom vigour and perspicuity. Though not always correct and occasionally stiff and formal it is not seldom highly animated and picturesque. The faults of his work are inseparable from its nature it would have been almost impossible to mould up into one continuous history the distinct and separate annals of the various Rajput races. The patience of the reader is thus unavoidably put to a server trial in having to reascend to the origin and again to trace downwards the parallel annals of some new tribe sometimes interwoven with sometimes entirely distinct from those which have gone before. But on the whole, as no one but Colonel Tod could have gathered the materials for such work there are not many who could have used them so well. No candid reader can arise from its perusal without a very high sense of the character of the author no scholar more certainly without respect for his attainment and gratitude for the service which he rendered to a branch of literature if far from popular by no means to be estimated as to its real importance by the extent to which it may command the favour of an age of duodecimos.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn estimating the value of the local authorities on which the history is based, Tod reposed undue confidence in the epics and ballads composed by the poet Chand and other tribal bards. It is believed that more than one of these poems has disappeared since his time and these materials have been only in part edited and translated. The value to be placed on bardic literature is a question not free difficulty. On the faith of ancient songs the uncertain but the only memorials of barbarism sys Gibbon they [Cassiodorus and Jornandes] deduced the first origin of the Goths. The poet may occasionally record facts of value but in his zeal for the honour of the tribe which he represents he is tempted to exaggerate victories to minimize defeats. This is a danger to which Indian poets are particularly exposed. Their trade is one of fulsome adulation and in a state of society like that of the Rajputs where tribal and personal rivalries flourish the temptation to give a false colouring the history is great. In fact, bardic literature is often useful not as evidence of occurrence in antiquity but as an indication of the habits and beliefs current in the age of the writer. It exhibits the facts not as they really occurred but as the writer. It exhibits the facts not as they really occurred but as the writer and his contemporaries supposed that they occurred as the writer and his contemporaries supposed that they occurred. The mind of the poet with all its prejudices projects itself into the distant past. Good examples of the methods of the bards will appear in the attempt to connect the Rathors with the dynasty of Kanauj or they represent the Chauhans as the founder of an empire in the Deccan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRecent investigation has thrown much new light on the origin of the Rajputs. A wide gulf lies between the Vedic Kshatriy and the Rajpur of medieval times which is now impossible to bridge. Some clans with the help of an accommodating bard may be able to trace their lineage to the Kshatriyas of Buddhist times who were recognized as one of the leading elements in Hindu society and in their own estimation stood even higher than the Brahmans. But is now certain that the origin of many clans dates from the saka of Kushan invasion which began about the middle of the second century or more certainly from that of the white Huns who destroyed the Gupta empire about A.D. 480. The Gurjara tribe connected with the latter people adopted Hinduism and their leaders formed the main stock from which the higher Rajput families Sprang. When these new claimants to princely honours accepted the faith and institutions of Brahmanism the attempt would naturally be made to affiliate themselves to the mythical heroes whose exploits are recorded in the Mahabharata and Ramayana. Hence arose the body of legend recorded in The Annals by which a fabulous origin from the sun or moon is ascribed to two great Rajput branches a genealogy claimed by other princely families like the Incas of peru of the Mikado of Japan. Or as in the case of the Rathors of Marwar an equally fabulous story was invented to link them with the royal house of Kanauj one of the genuine old Hindu ruling families. The same feeling lies at the root of the Aenied of Virgil the court poet of the new empire. The clan of the emperor Augustus the Iulii a patrician family of Alban origin was represented as the heirs of Iulus the supposed son of Aeneas and founder of Alba Longa thus linking the new Augustan house with the heroes of the Iliad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the merits of Tod's work is that though his knowledge of ethnology was imperfect and he was unable to reject the local chronicles of the Rajputs he advocated in anticipation of the conclusions of later scholars about the so-called scythic origin of the race. To make up for the lack of direct evidence of Scythian manners and sociology to support this position e was forced to rely on certain superficial resemblances of custom and belief not between Rajputs Scythians and huns but between Rajputs getae or Thracians or the Germans of Tacitus. In the same way, a supposed identity of name led him to identify the Jats of northern India with the getae or with the Goths and finally to bring them with the Jutes into Kent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA similar process of groping in semi-darkness induced him to make constant reference to serpent worship which as sir e. Tylor remarked years ago fell into the hand of speculative writers who mixed it up with occult philosophies druidical mysteries and that portentous nonsense called the Arkit symbolism till now sober students hear the very name of ophiolatry with a shudder. He repeatedly speaks of a people whom he calls the Takshaks apparently one of the Scythian tribes. there is however no reason to believe that serpent worship formed an important no reason to believe that serpent worship formed an important element in the beliefs of a Scythian or to suppose that the cult as we observe it in India is of other than the indigenous origin.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe more recent views of the origin of the Rajputs may be briefly illustrated in connexion with some of the leading septs. Dr. Vincent A. Smith holds that the term Kshatriya was not an ethical but an occupational designation. Rajaputra son of a Raja seems to have been a name applied to the cadets or ruling house who according to the ancient custom of tribal society were in the habit of seeking their fortunes abroad winning by some act of valour the hand of the princess whose land they visited and with it the succession to the kingdom vested in her under the system of Mother right. Sir James Frazer has described various forms of this mode of succession in the case of the kings of Rome Ashanti Uganda in certain Greek states and other places. Dr. Smith goes on to say: The term Kshatriya was I believe always one of very vagus meaning simply denoting the Hindu ruling classes which did not claim Brahmanical descent. Occasionally a raja might be a Brahman by caste but the Brahman's place at court was that of a minister rather than that of the king. This office in Rajputana as we learn from numerous instances in the annals was often taken by members of the Bania or mercantile class because the Brahmans of the desert by their laxity of practice had acquired an equivocal reputation and were generally illiterate. The Rajput has always until recent times favoured the Bhat or bard more than the Brahman.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe group denoted by the name Kashatiya or Rajput thus depended on status rather than on decent and it was, therefore, possible for foreigners to be introduced into the tribes without any violation of the prejudices of caste which was then only partially developed. In later times under Brahman's guidance, the rules of endogamy exogamy and confarreate have been definitely formulated. But as the power of the priesthood increased it was necessary to disguise this admission have been definitely formulated. But as the power of the priesthood increased it was necessary to disguise this admission of foreigners under a convenient fiction. Hence arose the legend told in two different forms in The Annals which describes how by a solemn act of purification or initiation under the superintendence of one of the ancient Vedic Rishis or inspired saints the fire-born septs were created to help the Brahmans in repressing Buddhism Jainism or other heresies and in establishing the ancient traditional Hindu social policy the temporary downfall or which under the stress of foreign invasion is carefully concealed in the Hindu sacred literature. This privilege was we are told confined to four sept known as Agnikula or fire born the pramar parihar chulukya or solanki and the Chauhan. But there is good reason to believe that the Pramar was the only sept which laid claim to this distinction before the time of the poet Chand who flourished in the twelfth century of our era. The local tradition in Rajputana was so vague that in one version of the story vasisth in another Vishvamitra is said to have been the officiating priest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the case of the sesodias of Mewar Mr.D.R. Bhandarkar has given reasons to believe that Gehlot or Guhilot means simply the son of Guhila an abbreviation of Guhadatta the name of its founder. He is said to have belonged to the Gurjara stock kinsmen or allies of the huns who entered India about of the sixth century of our era and founded a kingdom in Rajputana with its capital at Bhilmal or srimal about fifty miles from Mount Abu the scene of the regeneration of the Rajputs. This branch which took the name of maitrika is said to be closely connected with the Mer tribe which gave its name to Merwara and is fully described in the Annals. The actual conqueror of chitor Bapa of Bappa is said in the inscription to have belonged to the branch known as Nagar of the city Brahmans which has its present headquarters at the town of Vadnagar I the Baroda state. This conversation of a Brahman into a Rajput is at first sight starting but the fact implies that the institution of caste as we observe it was then only imperfectly established and there was no difficulty in believing that a Brahman could be ancestor of a princely house which now claims descent from the sun. as will appear later on Bapa seems to be a historical personage. These facts help us to understand the strange story in the annals which tell now Gohabditya received inauguration as chief by having his forehead smeared with blood drawn from the finger of Bhil a form of the blood covenant which appears among many savage tribes. in those days no definite line was drawn between the Bhil sow a wild forest tribe and the Rajputs. The bhils were the free words of the jungle's original owners of the sod and though they practised rites and followed customs repulsive to orthodox Hindus they did not share in the impurity which attached to foul outcastes like the Dom or the chandala. As the bhils were believed to be autochthonous and thus understood the methods of controlling or conciliating the local spirits by this form of inauguration they passed on their knowledge to the Rajputs whom they accepted as their lords. The relation of the minas another jungle tribe of the same class with the kachhwahas of Jaipur was of the same kind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the basic legend given in the annals, the authors to the second great Rajpur clan owed their origin to a migration of a body of its members to the western desert when the territory of Kanauj was conquered by shihabu-d-din in A.D. 1193. But it is now certain that the ruling dynasty of Kanauj belonged not to the Rathor but to the Gaharwar clan and that the first Rathor settlement in Rajputana must have occurred anterior of the conquest of Kanauj by the Musalman. An inscription dated found in the ruins of the ancient town of Hathudni or in the Bali Hakumat of the Jodhpur state names four Rathor Rajas who reigned there in the tenth century. The local legend is an attempt to connect the line of Rathor princes with the Kanauj dynasty. It has been suggested that the Deccan dynasty of the Rasjtrakutas which in name at least is identical with Rathor reigning at Nasik or Malkhed was connected with the raddis or Raddis a caste of cultivators which seem to have migrated from Madras into the Deccan at an early period. But any racial connexion between the Deccan Reddis and the Rathors of Rajputana is very doubtful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe chandel clan ranked in the Annals among the thirty-six royal races is believed to be closely connected with the Bhars and Gonds forest tribes of Bundelkhand and the cntral Bhars alone on the ground that the Gonds according to the best traditions entered the central provinces from the south and made no effective settlement in Budelkhand the headquarters of the chandels. But there was a Gond settlement in the hamirpur district of Bundelkhand and the close connexion between the Gonds and the chandels began in what is now the chhatarpur state.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe results of recent investigation into Rajput ethnology are thus of great importance and enable us to correct the bardic legends on which the genealogies recorded in the Annals were founded. Much remains to be done before the question can be finally settled. The local Rajput traditions and the ballads of the bards must be collected and edited; the ancient sites in Rajputana must be collected and excavated; physical measurement now somewhat discredited as a test of racial affinities must be made in larger numbers and by more scientific methods. But the general thesis that some of the nobler Rajput septs are descended from Gurjaras or other foreigners while others are closely connected with the autochthonous races may be regarded as definitely proved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the most valuable parts of the Annals is the chapter describing the popular religion of Mewar the festival and rites in honour of Gauri the mother goddess. There are also many incidental notices of cults and superstitions scattered throughout the work. a race work. a race of warriors like the Rajputs naturally favours the worship of Siva who as the successor of Rudra the Vedic storm god was originally a terror-inspiring deity a side of his character only imperfectly veiled by his euphemistic title of Siva the blessed or auspicious one. In his phallic manifestation, his chief shrine is at Eklingji the shingle or notable phallus about fourteen miles north of Udaipur city. The Ranas hold the office of priest-kings. Diwans or prime ministers of the god. Their association with this deity has been explained by an inscription dated in form of a dedication to Lakulisa a form of Siva represented as bearing a club and refers to the Saiva sect known as Lakulisa pasapatas. It records the name of a king named Sri Bappaka the moon among the princes of the Guhila dynasty who reigned at a place called Nagavada identified with Nagda an ancient town several times mentioned in the annals the ruins of which exist at the foot of the hill on which the temple of eklingji stand. Sri Bappaka is certainly Bapa or Bappa the traditional founder of the Mewar dynasty which had at that time its capital at Nagda. From this inscription it is clear that the Eklingji temple was in existence before and as Mr. Bhandarkar remarks it shows that the sold tradition about Nagedra and Bappa Rawal infancy given by Tod had some historical foundation and it is intelligible how the Ranas of Udaipur could have come to have such an intimate connexion with the temple as that of high priests in which capacity they still officiate. This office vested in them is a good example of one of those dynasties of priest-kings of which Sir James Frazer has given an elaborate account.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe milder side of the Rajpur character is represented in the cult of Krishna at Nathdwara. The Mahant or Abbot of the temple situated at the old village of Siarh twenty-two miles from the city of Udaipur enjoys a semi-royal state. In anticipation of the by Aurangzeb on Mathura the ancient image of Kesvadeva a form of Krishna the of the flowing locks was removed out of reach of danger by Rana Raj Singh of Mewar. When the cart bearing the image arrived at Siarh the god by stopping the cart is said to have expressed his intention of remaining there. This was the origin of the famous temple still visited by crowds of pilgrims and one of the leading seats of the Vallabhacharya sect the Epicureans of the east whose practices disclosed in the famous Maharaja libel case tried at Bombay in 1861 gave rise to grievous scandal. The ill feeling against this sect aroused by this revelation was so intense that the Maharaja of Jaipur ordered that the two famous images of Krishna worshipped in his state which originally came from gokul near Mathura should be removed from his territories into those of the Bharatpur state.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTod bears witness to the humanizing effect on the Rajputs of the worship of this god whom he calls the Apollo of Braj the holy land of Krishna near Mathura. He also asserts that Emperor Akbar favoured the worship of Krishna a feeling shared by his successors Jahangir and Shah Jahan. Akbar was in his searched by his successors Jahangir and Shah Jahan. Akbar in his search for a new faith to supersede Islam of which he was parcus cultor et infrequent dallied with Hindu Pandits Prsi priess and Christian missionaries and he was doubtless well informed about the sensuous ritual of the temple of Nathdwara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe character of the Rajputs is discussed in Many passages in the Annals. The author expresses marked sympathy with the people among whom his official life was spent and he expresses gratitude for the courtesy and confidence that they bestowed upon him. This applies especially to the sesodias of Mewar and the Rathors of Marwar with whom he lived in the closest intimacy. He shows on the other hand a decided prejudice against the Kachhwahas of Jaipur of whose diplomacy he disapproved. This feeling we may suspect was due in part to their hesitation in accepting the British alliance a policy in which he was deeply interested.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003cbr\u003eVolume 1st\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 by the editor\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction by the editor\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003exlvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAuthors, introduction\u003c\/td\u003e\n\u003ctd\u003elv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook I\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eGeography of Rajasthan or Rajputana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eHistory of the Rajput Tribes\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eGenealogies of the Rajput Princes\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eGenealogies continued fiction in the Puranas\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eGenealogies continued comparisons between the lists\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eFoundation of states and cites by the different tribes\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eThe dynasties which succeeded Rama and Krishna\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eGenealogical history of the Rajput tribes subsequent to Vikramaditya\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eCatalogue of the Thirty-six Royal Races\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eReflection on the present political state of the Rajput Tribes\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook III\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSketch of a feudal system in Rajasthan\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eIntroduction exiting condition of Rajasthan\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eLegislative authority Rozina military service\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eFeudal incidents duration of grants\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eRakhwali servitude Besai Gola and Das\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eAdoption Reflections upon the subjects treated\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBooK IV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Mewar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eOrigin of the Guhilot princes of Mewar authorities\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eBirth of Goha he acquires Idar\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eAlleged Persian extraction of the Ranas of\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eIntervening sovereigns between Bappa and samarsi\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eHistorical facts furnished by the bard chand\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eRana Lakhamsi attack on chitor by Alau-d-din\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eThe delicacy of the Rajputs on the occasion of changing the rule of primogeniture in Mewar\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eA succession of Kumbha he defeats and takes prisoner, Mahmud of Malwa,\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eAccession of rana sanga state of the Muhammada power\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe bastard rules Mewar Attempted the assassination of the posthumous son of Sanga\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eAccession of Partap The Rajput princes unite with Akbar depressed condition of Partap\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eAmra mounts the throne Akbar death through attempts to poison Raja Man\u003c\/td\u003e\n\u003ctd\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eRana Karan fortifies and embellished Udaipur the Rannas of Mewar excused attendance at court\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eRana Jai Singh's Anecdote regarding him and his twin brother\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eRana Sangram dismemberment of the Mogul Empire\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eRana Parta II Rana Raj singh II. Rana arsi\u003c\/td\u003e\n\u003ctd\u003e496\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eRana Bhim feud of Sheogarh the Rana redeems the alienated land\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eThe overthrow of the Pradatory System Alliances with the Rajput States\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003cbr\u003eVolume 2nd\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eBooK IV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Mewar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 19\u003c\/td\u003e\n\u003ctd\u003eInfluence of the Hierarchy in Rajputana\u003c\/td\u003e\n\u003ctd\u003e580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 20\u003c\/td\u003e\n\u003ctd\u003eThe origin of Kanhaiya or Krishna\u003c\/td\u003e\n\u003ctd\u003e621\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e644\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 21\u003c\/td\u003e\n\u003ctd\u003eImportance of mythological history\u003c\/td\u003e\n\u003ctd\u003e650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 22\u003c\/td\u003e\n\u003ctd\u003eFestivals continue\u003c\/td\u003e\n\u003ctd\u003e679\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 23\u003c\/td\u003e\n\u003ctd\u003eThe nicer shades of character difficult to catch\u003c\/td\u003e\n\u003ctd\u003e707\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 24\u003c\/td\u003e\n\u003ctd\u003eOrigin of female immolation\u003c\/td\u003e\n\u003ctd\u003e787\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePersonal Narrative\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 25\u003c\/td\u003e\n\u003ctd\u003eValley of Udaipur Departure for Marwar\u003c\/td\u003e\n\u003ctd\u003e760\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 26\u003c\/td\u003e\n\u003ctd\u003eThe mers or Meras: their history and manners\u003c\/td\u003e\n\u003ctd\u003e789\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 27\u003c\/td\u003e\n\u003ctd\u003eJodhpur: town and castle\u003c\/td\u003e\n\u003ctd\u003e820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 28\u003c\/td\u003e\n\u003ctd\u003eNandla Bisalpur Remains of the ancient city\u003c\/td\u003e\n\u003ctd\u003e850\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 29\u003c\/td\u003e\n\u003ctd\u003eMahadaji Sindhia succeeds Jai Apa\u003c\/td\u003e\n\u003ctd\u003e845\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 30\u003c\/td\u003e\n\u003ctd\u003eAjmer Ancient Jain Temple\u003c\/td\u003e\n\u003ctd\u003e896\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e914\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume V\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Mewar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eThe various etymons of Marwar\u003c\/td\u003e\n\u003ctd\u003e929\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eEmigration of Siahji and setram\u003c\/td\u003e\n\u003ctd\u003e940\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eAccession of Rao Jodha\u003c\/td\u003e\n\u003ctd\u003e947\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eAltered conditions of the princes of Marwar\u003c\/td\u003e\n\u003ctd\u003e960\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eAccession of Raja Sur\u003c\/td\u003e\n\u003ctd\u003e969\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eRaja Jaswant mounts the Gaddis of Marwar\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eThe Pregnant queen of Jaswant Prevented from becoming sati\u003c\/td\u003e\n\u003ctd\u003e990\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eThe petition to see the young Raja\u003c\/td\u003e\n\u003ctd\u003e1007\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eAjit commanded to reduce Nahan and the rebels for the Siwalika mountains\u003c\/td\u003e\n\u003ctd\u003e1020\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe Parricidal murder of Ajit the cause of the destruction of Marwar\u003c\/td\u003e\n\u003ctd\u003e1035\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eMutual Jealousies of the brothers\u003c\/td\u003e\n\u003ctd\u003e1047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eRam Singh succeeds His impetuosity of temper\u003c\/td\u003e\n\u003ctd\u003e1054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eAccession of Bijai Singh\u003c\/td\u003e\n\u003ctd\u003e1060\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eRaja Bhim seizes upon the gaddi\u003c\/td\u003e\n\u003ctd\u003e1077\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eAmir Khan reception at Jodhpur\u003c\/td\u003e\n\u003ctd\u003e1089\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eExtent and population of Marwar\u003c\/td\u003e\n\u003ctd\u003e1104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook VI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Bikaner\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eOrigin of the state of Bikaner\u003c\/td\u003e\n\u003ctd\u003e1123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eActual condition and capabilities of Bikaner\u003c\/td\u003e\n\u003ctd\u003e1145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eBhatner its origin and denomination\u003c\/td\u003e\n\u003ctd\u003e1163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook VII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Jaisalmer\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eJaisalmer The derivation of its name\u003c\/td\u003e\n\u003ctd\u003e1169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eRao Kehar contemporary of the Caliph al walid\u003c\/td\u003e\n\u003ctd\u003e1190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003ePreliminary observation\u003c\/td\u003e\n\u003ctd\u003e1206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eThe Rathors of Mewa settle amidst the ruins of Jaisalmer\u003c\/td\u003e\n\u003ctd\u003e1215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eJaisalmer becomes a fief of the empire\u003c\/td\u003e\n\u003ctd\u003e1225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eRawal Mulraj enters into a treaty with the English\u003c\/td\u003e\n\u003ctd\u003e1235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eGeography position of Jaisalmer\u003c\/td\u003e\n\u003ctd\u003e1244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003cbr\u003eVolume 3rd\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eBook VIII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSketch of the Indian desert\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eGeneral aspect boundaries and divisions of the desert\u003c\/td\u003e\n\u003ctd\u003e1257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eChauhan Raj Antiquity and nobility of a Chauhans fo the desert\u003c\/td\u003e\n\u003ctd\u003e1275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook IX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Amber or Dhundhar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eDesignations given by Europeans to the principalities\u003c\/td\u003e\n\u003ctd\u003e1327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eSawai Jai Singh Succeeds Joins the party of Azam Shah\u003c\/td\u003e\n\u003ctd\u003e1341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eThe Rajput League Aggrandizement of Amber\u003c\/td\u003e\n\u003ctd\u003e1356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eJaipur the last of the Rajputs states to embarace the proffered alliance of the British\u003c\/td\u003e\n\u003ctd\u003e1366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eShaikhawath Federation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eOrigin of the Shaikhavati Federation\u003c\/td\u003e\n\u003ctd\u003e1378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eBindrabandas adheres to Madho Singh in the civil wars of Amber\u003c\/td\u003e\n\u003ctd\u003e1395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eBagh Singh opposes the faithless court of Amber\u003c\/td\u003e\n\u003ctd\u003e1409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eReflection statisties of Amber\u003c\/td\u003e\n\u003ctd\u003e1428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAnnals of Haravati\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBundi\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eHaravati defined the Fabulous origin of the Agnikula races\u003c\/td\u003e\n\u003ctd\u003e1441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003erecapitulation of the Hara princes from the founder Anuraj to Rae Dewa\u003c\/td\u003e\n\u003ctd\u003e1466\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eRao Surjan obtains Ranthalbhor Is Besieged by Akbar\u003c\/td\u003e\n\u003ctd\u003e1480\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eRao Ummeda defeats the troops of Ambrer\u003c\/td\u003e\n\u003ctd\u003e1499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKotah\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eSeparation of Kotah from Bundi The Kotah Bhits\u003c\/td\u003e\n\u003ctd\u003e1521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eMaharao Guman Singh Zalim Singh\u003c\/td\u003e\n\u003ctd\u003e1534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eZalim regarded as a legislator\u003c\/td\u003e\n\u003ctd\u003e1547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eFarming system of Zalim Singh\u003c\/td\u003e\n\u003ctd\u003e1559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003ePolitical System of the Regent\u003c\/td\u003e\n\u003ctd\u003e1569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eRajput States were invited to an alliance with the British Government\u003c\/td\u003e\n\u003ctd\u003e1577\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eBanishment of Gordhandas the natural son of the Regent\u003c\/td\u003e\n\u003ctd\u003e1595\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBook XI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePersonal Narrative: Udaipur to Kheroda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eDeparture from the valley of Udaipur\u003c\/td\u003e\n\u003ctd\u003e1621\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eThe chief of Hinta\u003c\/td\u003e\n\u003ctd\u003e1635\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eMorwan the solitude of this fine district\u003c\/td\u003e\n\u003ctd\u003e1646\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eThe patar of Table land of central India\u003c\/td\u003e\n\u003ctd\u003e1660\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eDhareswar Ratangarh kher\u003c\/td\u003e\n\u003ctd\u003e1672\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eBhainsrorgarh Cairn of a Rajput\u003c\/td\u003e\n\u003ctd\u003e1687\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eThe unhealthiness of the season at kotah\u003c\/td\u003e\n\u003ctd\u003e1704\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eExtraordinary attack of illness in the author\u003c\/td\u003e\n\u003ctd\u003e1716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe author takes a journey to bundi\u003c\/td\u003e\n\u003ctd\u003e1732\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eCeremony of Rajtilak or inauguration\u003c\/td\u003e\n\u003ctd\u003e1740\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003ePass of Mukunddarra\u003c\/td\u003e\n\u003ctd\u003e1750\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eThe chulis or whirlpools of the Chambal\u003c\/td\u003e\n\u003ctd\u003e1764\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eRoute over the ground of monsoon retreat\u003c\/td\u003e\n\u003ctd\u003e1777\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eVisit of Menal definition of the servile condition termed basai\u003c\/td\u003e\n\u003ctd\u003e1796\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eBegun serious accident to the Author\u003c\/td\u003e\n\u003ctd\u003e1810\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e1828\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e1837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"James Tod, William Crooke","offers":[{"title":"Default Title","offer_id":42250583605386,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ANNALSANDANTIQUITIESOFRAJASTHAN.jpg?v=1662709339"},{"product_id":"the-sufi-message-set-of-14-volumes-hazrat-inayat-khan","title":"The Sufi Message (Set of 14 Volumes)","description":"\u003cdiv data-mce-fragment=\"1\" data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"z6y3ub-jpcxeu-dvl124-kjyi8n\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120804945\" data-csa-c-slot-id=\"bookDescription_feature_div\" data-csa-c-content-id=\"bookDescription\" data-csa-c-type=\"widget\" data-feature-name=\"bookDescription\" class=\"celwidget\" id=\"bookDescription_feature_div\"\u003e\n\u003cdiv data-mce-fragment=\"1\" class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-a-expander-collapsed-height=\"140\" data-a-expander-name=\"book_description_expander\"\u003e\n\u003cdiv data-mce-fragment=\"1\" class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe author, Hazrat Sufi Inayat Khan (Baroda, 1882 - Delhi 1927) was a famous musician in his young years. Later he left for the West in order to spread the Sufi message of love, harmony, and beauty. He preached Sufism not as an orthodox sect, but as a forward-looking world message of interreligious brotherhood. He founded many Sufi centres in the West, where the message is spreading now. At home, in India, the Sufi message has got an inspiring center at the Dargah of the Master himself, located near the tomb of Hazrat Nizamuddin Aulia, New Delhi.\u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\"\u003e\n\u003cspan data-mce-fragment=\"1\"\u003e\u003c\/span\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003ch2 data-mce-fragment=\"1\" class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\"\u003e\u003cspan data-mce-fragment=\"1\" style=\"color: #ff2a00;\"\u003eVOL 1\u003c\/span\u003e\u003c\/h2\u003e\n\u003cp\u003eThe Way of Illumination inspires the reader with its Sufi philosophy, cast in a modern and universal form, on the purpose of life, the inner side of life in conjunction with life in the world. It sheds light on the essence of our nature, being of Divine origin. Hints are given as to what and how the Sufi way, with the help of ~ a spiritual guide, can contribute to one's spiritual and religious development.\u003c\/p\u003e\n\u003cp\u003eThis is the first volume of the Indian edition of all the works intended for the publication of Hazrat Inayat Khan, the great Sufi mystic who lectured and taught in the Western world from 1910 until his passing away in 1927. This volume contains four parts: The Way of Illumination; The Inner Life; The Soul, Whence and Whither?; The Purpose of Life. \"What is a Sufi? Strictly speaking, every seeker after the ultimate truth is really a Sufi, whether he calls himself that or not. Everybody can be called a Sufi either as long as he is seeking to understand life, or as soon as he is willing to believe that every other human being will also find and touch the same ideal. When a person opposes or hinders the expression of a great deal, and is unwilling to believe that he will meet his fellow men as soon as he has penetrated deeply enough into the very soul, he is preventing himself from realizing the unlimited. \"\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eThe Way of Illumination is a beautiful introduction to some major aspects of the universal Sufism of Hazrat Inayat Khan. The four parts include three of his earlier publications, The Way of Illumination, The Inner Life, and The Purpose of Life. Besides it contains a crucial treatise on the being of man The Soul, whence and whither'! which was given in the early 'twenties.\u003c\/p\u003e\n\u003cp\u003eThe title essay, The Way of Illumination, is a succinct presentation of his earlier teachings of Sufism. Much of it you will find elaborated in the further volumes of this series. It very much serves as a first guide both to those who seek inner guidance and initiation in the inner school as to those who simply seek inspiration and attunement, for finding deep in oneself the spirit of the Self which essentially is the everlasting Life.\u003c\/p\u003e\n\u003cp\u003eThe Inner Life sheds further light on this journey of seeking and finding, going on in an upward spiral, and donning one's life with ever-growing insights and overwhelming views. The inner life is not separate from the outer life. Nor does it require leaving the world and renouncing all pleasures and comforts. It is the enrichment of life with qualities that will last, with a source of energy and love that is truly your own, permanently available if we but know how to tap it.\u003c\/p\u003e\n\u003cp\u003eThe Purpose of Life presents a further elaboration of the relationship between inner and outer life. What are we seeking for ? Life? Knowledge?Power? Happiness? Love? Yes, sure. But do we find it? Yes, we do. At least it appears so. But it slips out of our hold sooner or later. It is not in our control. We depend upon things outside ourselves. Let us find our real being. All is to be found there, inside ourselves. And yet, if our purpose would only be for ourselves, where do we go? What is this all for? who is that being which is ourselves? The purpose of life is in the ideal. It is in serving one's fellow men, in realizing that God is everywhere, in ourselves, in our fellow man, inside and outside, everywhere, anywhere. To realize this deeply is the purpose of life.\u003c\/p\u003e\n\u003cp\u003eThis is further presented in The Soul. A beautiful book describing the soul's journey from its divine origin to manifestation going through the worlds of heart and mind before being born on earth; the nature of our being and how to understand our origin and destination, our nature and potentialities; and the journey back, through the same spheres of mind and heart, until the soul returns to its origin purified and yet enriched with an expanded consciousness.\u003c\/p\u003e\n\u003cp\u003eIn the edition of the' 60s some of the irregularities, due to the fact that his teaching was mostly oral, have been rectified. The present edition profits from recent research having been done in the archives. Footnotes refer to the Annotations and Revisions at the end of the book, resulting from this research, in some cases giving new insights as to the original text. They are presented in a concise form as corrections of the text which, to the best available knowledge at present, represent the original text as spoken by Hazrat Inayat Khan.\u003c\/p\u003e\n\u003cp\u003eWhen viewing these revisions it will be clear that some are due to unclarities in the handwriting, or to different interpretations of the shorthand. Others have resulted from misunderstandings of the words as spoken.\u003c\/p\u003e\n\u003cp\u003eWe are happy to be in a position to present these improvements in this edition for the first time. For practical reasons and for a better under- standing the corrections have not been made in the text but in the special The inspiring practical philosophy of Sufi Hazrat Inayat Khan (Baroda 1882-Delhi 1927) in this guidebook is pre- sented in terms of music, sound and mysticism, and yet it relates to daily life and spirituality in general.\u003c\/p\u003e\n\u003cp\u003eIt presents you with insights into the metaphysical foundation of music and sound and its effects upon our daily doings. You may acquire a deeper understanding of both the cosmical manifestation and the rhythm and harmony of everyday life. Although his philosophy is thorough and deep yet the unaccustomed reader will find himself inspired and understanding. The author combines depth and simplicity and speaks to the heart of the reader. You may find new dimensions to your everyday speech, thoughts and actions. The book contains four parts: The Mysticism of Sound; Music; The Power of the Word; and Cosmic Language.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eThe Mysticism of Music, Sound, and Word presents an essential part of the-highly practical-philosophy of Hazrat lnayat Khan. Born a musician music and sound were for him the essence of life. Even when later he had to give up his practice of what in Indian philosophy is called struck music the unstruck music remained with him, and increasingly so. Not only did he enjoy it in his meditations and all through life, whether in silent nature or in the roaring streets of Manhattan. In its fullness it came out in his discourses and other presentations he made to the amazed and yet not fully understanding public of the West in the 'twenties. Hi's realization of sound and music transformed his words into living beings, attuning the atmosphere, bringing inspiration to the public.\u003c\/p\u003e\n\u003cp\u003e'I gave up my music because I had received from it all that I had to receive. To serve God one must sacrifice what is dearest to one; and so I sacrificed my music. I had composed songs; I sang and played the vina; and practising this music I arrived at a stage where I touched the Musiof the Spheres. Then every soul became for me a musical note, and all life became music. Inspired by it I spoke to the people, and those who were attracted by my words listened to them instead of listening to my songs. Now, if I do anything, it is to tune souls instead of instruments; to harmonize people instead of notes. If there is anything in my philosophy, it is the law of harmony: that one must put oneself in harmony with oneself and with others. I have found in every word a certain musical value, a melody in every thought, harmony in every feeling; and I have tried to interpret the same thing, with clear and simple words, to those who used to listen to my music. I played the vina until my heart turned into this very instrument; then I offered this instrument to the divine Musician, the only musician existing. Since then I have become His flute; and when He chooses, He plays His music. The people give me credit for this music, which in reality is not due to me but to the Musician who plays on His own instrument.'\u003c\/p\u003e\n\u003cp\u003eThis music is presented in this volume in its many and various aspects. It contains four parts. In the Mysticism of Sound the basic philosophy is given in a wide context. Both the abstract and some very practical aspects are covered. Music presents the mystic aspects of music besides relating its philosophy to the practical side again. It presents a beautiful early view on Indian music and it relates music and color. Moreover the psychic and healing powers are discussed. The Power of the Word and in Cosmic Language elaborates these influences both philosophically and practically. The hook really may be called mysticism in daily life.\u003c\/p\u003e\n\u003cp\u003e\u003cspan style=\"color: #ff2a00;\"\u003eVOL 3\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003eThis is the third volume of the Sufi Message by Hazrat Inayat Khan. In this volume a substantial part of Hazrat Inayat Khan's writings and lectures on human relationship has been collected. There is his book Education which contains a treasure of advice on the upbringing of children, soundly practical and imbued with spiritual ideals at the same time. Rasa Shastra is an exposition of Hazrat Inayat Khan's views on sex-life: the problem of creation and of the relationship between man and woman. And in Character Building and the Art of Personality and in Moral Culture one will find an explanation of the fundamentals which motivate the human attitude both of individuals towards themselves and towards society in general.\u003c\/p\u003e\n\u003cp\u003eHazrat Inayat Khan The author, Hazrat Inayat Khan, (Baroda, 1882-Delhi 1927) was a famous musician in his young years. Later he left for the West in order to spread the Sufi message of love, harmony and beauty. He preached Sufism not as an orthodox sect, but as a forward-looking world message of interreligious brotherhood. He founded many Sufi centres in the West. In India, the Sufi message has got an inspiring centre at the Dargah of the Master himself, located near the tomb of Hazrat Nizamuddin Aulia, New Delhi.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the Series\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eThe present volume is the first of a series including all the works intended for publication of Hazrat Inayat Khan (Baroda 1882-New Delhi 1927), the great Sufi mystic who came to the Western world in 1910 and lectured and taught there until his passing away in 1927.\u003c\/p\u003e\n\u003cp\u003eA new edition of this series, which was published for the International Headquarters of the Sufi Movement in the West in the '60s, is now made available in the Indian subcontinent and the Middle East. In this way Hazrat Inayat Khan's inspired and universal vision of the Sufi Message returns to his own beloved country, where it originated and where interest in it is growing.\u003c\/p\u003e\n\u003cp\u003eThis book and other volumes of this series have not been written down by the author. They contain his lectures, discourses and other teachings as taken down in shorthand and other handwriting. When preparing for publication great care was taken, not only to avoid distortion of their intent and meaning, but also to leave intact, as far as possible, the flow of mystical inspiration and poetical expression which add so much to their spell, and without which a significant part of his message would be lust. Al though speaking in a tongue foreign to him, he moulded it into a perfect vehicle for his thought, at times somewhat ungrammatical and unusual, but always as clear and precise as his often difficult and abstruse subjects would allow.\u003c\/p\u003e\n\u003cp\u003eIt goes without saying that neither in the present nor in the previous edition anything has been altered which would involve even the slightest deviation from the author's intention and no attempt has been made to transform his highly personal and colorful language into idiomatically unimpeachable English. Already so much is necessarily lost by the transfer of the spoken word to the printed page that every effort has been made, as it should, to preserve the Master's melodious phrasing, the radiance of his personality, and the subtle sense of humour which never left him.\u003c\/p\u003e\n\u003cp\u003eHazrat Inayat Khan's teaching was nearly all given during the years 1918-1926. It covers a great many subjects, several of which were grouped in series of lectures and taken up again some years later. Certain subjects may cover nearly the same ground as others; stories and examples which abound in most of his works are met again elsewhere; and much of what he taught one finds repeated in several places. This was intentional, as repetition belonged to Hazrat Inayat Khan's method of teaching: it is for the student to become aware of the subtle differences in each context. For these and other reasons it would be difficult to follow a rigid system in publishing Hazrat lnaya r Khan's works; a chronological grouping of his lectures would be very unsatisfactory, and a stringent classification according to subject-matter hardly feasible.\u003c\/p\u003e\n\u003cp\u003eThe complete series contains fourteen volumes. The last volume is the Index. This edition is the first one to present an index to the Sufi Message of Hazrat Inayat Khan.\u003c\/p\u003e\n\u003cp\u003eEach volume is complete in it, and therefore may be read without any necessity to study following or previous ones. However, one may get a spiritual and mental appetite to continue reading. One will find that a meditative way of reading will convey not only the words but also the spiritual power emanating from them, tuning mind, heart and soul to the pitch which is one's own.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eAmong the many-sided teachings of Hazrat Inayat Khan, the discussions of the problems related to our everyday life occupy an important place. Esotericism, spirituality and religious practice counted very little for him in a person who did not fulfill his duty towards his fellowmen and himself. According to Inayat Khan a person's main task and purpose in life is to become human, in the fullest sense of the word; this is why man has come on earth and only after having achieved this will it be possible for him to return with full consciousness to the source whence he had come.\u003c\/p\u003e\n\u003cp\u003eIn this third volume of The Sufi Message of Hazrat Inayat Khan a considerable part of the mystic's lectures and lessons on what might be called 'social' subjects have been collected. Thus one will find Education, a series of lectures wherein the upbringing of the child is analysed from its infancy onwards. At the end of this book, two very interesting papers have been inserted, The Educstion of Children and The Training of Youth. While Education follows the development of the child and the care it should receive at different ages from its guardians in great detail, the two latter papers give a broader outline of the fundamental spiritual principles which should govern the educator.\u003c\/p\u003e\n\u003cp\u003eIn the second section, Rasa.5hastra, inspiring views are expressed on life's creative forces and our sexual relationships. The essence of the traditions so often covered under do's and don'ts are brought to life again whilst at the same time it is made clear that the forms in which these used to be expressed need not necessarily be continued in modern times.\u003c\/p\u003e\n\u003cp\u003eThe human being has a nature, builds a character, and develops a personality. We have to accept the nature we got at our birth but we can manage it without being fatalistic. The character is being constructed in a life-long process of building and rebuilding. We may choose what materials to use, and what design is effective to serve the purpose of life. The personality, however, is a work of art; it develops and is moulded through love; it serves beauty through harmony. This is explained in a wonderful way in Character-building and the Art of Personality, one of the two further sections' devoted to our position in life, both as an individual and as a member of society.\u003c\/p\u003e\n\u003cp\u003eThe fourth section, Moral Culture, explains that moral standards cannot be fixed once and forever, neither culturally or individually. Three attitudes are being described in human relationships: reciprocity, beneficence, and renunciation. An individual may grow from one stage to the next thereby changing attitudes and behaviour accordingly, thus contributing to its own growth and to improved social relationships. It shows patterns of ways of life both realistic and filled with idealism.\u003c\/p\u003e\n\u003cp\u003e\u003cspan style=\"color: #ff2a00;\"\u003eVOL 4\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003eSufi Hazrat Inayat Khan (Baroda 1882-Delhi 1927) provides a beautiful guidebook for your inner path. It contains neither prescriptions nor do's and don'ts. You may be provided with an insight and understanding which may be as a welcome in the circle of Sufi friends, or as a silent companion on your further way.\u003c\/p\u003e\n\u003cp\u003e\"The soul is called Alman, which means happiness or bliss itself. It is not that happiness belongs to the soul; it is that the soul itself is happiness.\"\u003c\/p\u003e\n\u003cp\u003eThis inspiring book covers almost all aspects of the life of someone who chooses to go the way of self-enfoldment and self-realization. It refers to the struggle of life, its intoxication and its deeper side. The aim, meaning and purpose of life are discussed. What is wanted in life? Essential for the answer to this question are concepts like the art and development of personality, attitude, interest and indifference, purity of life, and the ideal. All these are discussed in separate chapters dealing with these items in an inspiring and up-lifting manner, nevertheless remaining realistic as to daily life's requirements, Life is presented as an opportunity to gain experience both within and without, stressing their mutual interdependence. The second half of the book discusses, amongst others, inner life, the kingly road from limitation to perfection, and the stages on his destiny, in the context of the continuity of life.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eThe present volume is the first of a series including all the works intended for publication of Hazrat Inayat Khan (Baroda 1882-New Delhi 1927), the great Sufi mystic who came to the Western world in 1910 and lectured and taught there until his passing away in 1927.\u003c\/p\u003e\n\u003cp\u003eA new edition of this series, which was published for the International Headquarters of the Sufi Movement in the West in the '60s, is now made available in the Indian subcontinent and the Middle East. In this way Hazrat Inayat Khan's inspired and universal vision of the Sufi Message returns to his own beloved country, where it originated and where interest in it is growing.\u003c\/p\u003e\n\u003cp\u003eThis book and other volumes of this series have not been written down by the author. They contain his lectures, discourses and other teachings as taken down in shorthand and other handwriting. When preparing for publication great care was taken, not only to avoid distortion of their intent and meaning, but also to leave intact, as far as possible, the flow of mystical inspiration and poetical expression which add so much to their spell, and without which a significant part of his message would be lost. Although speaking in a tongue foreign to him, he moulded it into a perfect vehicle for his thought, at times somewhat ungrammatical and unusual, but always as clear and precise as his often difficult and abstruse subjects would allow.\u003c\/p\u003e\n\u003cp\u003eIt goes without saying that neither in the present nor in the previous edition anything has been altered which would involve even the slightest deviation from the author's intention and no attempt has been made to transform his highly personal and colourful language into idiomatically unimpeachable English. Already so much is necessarily lost by the transfer of the spoken word to the printed page, that every effort has been made, as it should, to preserve the Master's melodious phrasing, the radiance of his personality, and the subtle sense of humour which never left him.\u003c\/p\u003e\n\u003cp\u003eHazrat Inayat Khan's teaching was nearly all given during the years 1918- 1926. It covers a great many subjects, several of which were grouped in series of lectures and taken up again some years later. Certain subjects may cover nearly the same ground as others; stories and examples which abound in most of his works are met again elsewhere; and much of what he taught one finds repeated in several places. This was intentional, as repetition belonged to Hazrat Inayat Khan's method of teaching; it is for the student to become aware of the subtle differences in each context. For these and other reasons it would be difficult to follow a rigid system in publishing Hazrat Inayat Khan's works; a chronological grouping of his lectures would be very unsatisfactory, and a stringent classification according to subject-matter hardly feasible.\u003c\/p\u003e\n\u003cp\u003eThe complete series contains fourteen volumes. The last volume is the Index. This edition is the first one to present an index to the Sufi Message of Hazrat Inayat Khan.\u003c\/p\u003e\n\u003cp\u003eEach volume is complete in itself, and therefore may be read without any necessity to study following or previous ones. However, one may get a spiritual and mental appetite to continue reading. One will find that a meditative way of reading will convey not only the words but also the spiritual power emanating from them, tuning mind, heart and soul to the pitch which is one's own.\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Hazrat Inayat Khan","offers":[{"title":"Paperback","offer_id":42620161425546,"sku":"","price":8330.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42620161458314,"sku":"","price":11130.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uae039_1.png?v=1693295716"},{"product_id":"the-siva-purana-4-volumes-j-l-shastri","title":"The Siva Purana: 4 Parts in Set (AITM Vols. 1 to 4)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgment went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six. The Mahapuranas are classified into different categories – Vaisnava, Brahma, Saiva, etc. in proportion as they accord preferential treatment to Visnu, Brahma,\u003cspan\u003e Siva\u003c\/span\u003e, and others. Sivapurana, as its title signifies is a Saiva Purana. It derives its designation from the fact that it eulogizes the glory and greatness of Siva, describes the ritual and philosophical principles of the Siva cult, embodies descriptions, sermons, and dissertations on the greatness of his divinity, recounts his emblems, attributes, exploits, and incarnations, narrates legends on the origin and importance of his phallic image and dwells upon the merit of installing and consecrating that image. In brief, Siva-Purana is a sacred treatise of Siva's legends and rituals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe extant text of Sivapurana is arranged into seven Samhitas designated as Vidyesvara, Rudra, Satarudra, Kotirudra, Uma, Kailasa, and Vayaviya. The second of these, Rudrasamhita, is divided into five sections, viz. Creation, the narrative of Sati, the biography of Parvati, the birth and adventures of Kumara and Siva's battles. The seventh Samhita-Vayaviya- has two parts (Purvabhaga and Uttarabhaga). It is called Vayaviya, for though it was recited by the Suta at the Naimisa Forest, it was originally proclaimed by Vayu at the advent of Svetakalpa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the records of the Vayaviya, the original Sivapurana consisted of twelve Samhitas. That is to say, in addition to the extant seven, there were five more Samhitas viz. Vainayaka, Matr, Rudraikadasa, Sahasrakoti and\u003cspan\u003e Dharma\u003c\/span\u003e. The complete group of twelve Samhitas comprised one hundred thousand Slokas. But five of the group were dropped in the course of reconstruction and abridgment of the Puranas. The extant Sivapurana is an abridged edition and comprises twenty-four thousand Slokas. The redaction was made by the sage Krsna Dvaipayana Vyasa himself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs previously stated, the Mahapuranas are eighteen in number. The Puranic scholars agreed upon the authenticity of the seventeen Mahapuranas but in regard to the eighteenth, there is a difference of opinion. Most of the Puranas include Sivapurana in the list while a few others substitute Vayu for Siva. The substitution of either was inevitable, for the traditional number had to be maintained. Therefore some voted in favor of Siva, and some in favor of Vayu. Neither of the parties could agree on which of the two was actually a Mahapurana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow let us examine if any solution could at all be possible. We know that Sivapurana is divided into seven Samhitas, one of which is the Vayaviya. We have the testimony of Sivapurana itself that the original Sivapurana consisting of one hundred thousand slokas was abridged into twenty-four thousand slokas. On the strength of this evidence, it cannot be unreasonable to suppose that there was a proto-Sivapurana and a proto-Vayaviya. It is not unlikely that there was a close affinity between the extant Vayupurana and the proto-Vayaviya or that the extant Vayupurana is a recension of the proto-Vayaviya and thus a part of Sivapurana itself. The solution lies in assuming the identicality of the two on the basis of this suggestion, not in accepting the one and rejecting the other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSivapurana has all the characteristics of a Mahapurana. According to the ancients, a Mahapurana contained five main characteristics that concerned either early religion or traditional history. Of these, the origin of the universe (Sarga) is an important feature of every religion. As a Mahapurana and a sacred work of the Siva cult, Sivapurana possesses this important trait. It discusses the origin of the universe which it traces to Siva, the eternal god who though devoid of attributes still has an inherent Energy that manifests itself in the form of three principles – Sattva, Rajas, and Tamas personified as the three deities Visnu, Brahma, and Rudra. The three have their respective energies called Laksmi, Sarasvati, and Kali, in collaboration with whom they create, maintain, and dissolve the universes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to this account, the work of creation is entrusted to Brahma who creates the cosmic egg is insentient at first but when Visnu pervades it, it goes in motion. Then different kinds of creation are evolved out of it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSivapurana classifies creation into three categories: Primary, Secondary, and Primary-Secondary. The three categories are arranged in the following table.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"left\" style=\"text-align: center;\"\u003e\u003cb\u003eCreation\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\" style=\"margin-left: 0px; margin-right: auto;\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003ePrimary\u003c\/td\u003e\n\u003ctd width=\"40%\"\u003eSecondary\u003c\/td\u003e\n\u003ctd\u003ePrimary-Secondary\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntellect and Ego\u003c\/td\u003e\n\u003ctd\u003eInsentient objects\u003c\/td\u003e\n\u003ctd\u003eMind-born sons\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSubtle elements\u003c\/td\u003e\n\u003ctd\u003eAnimals\u003c\/td\u003e\n\u003ctd\u003eof Brahma\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFive organs of action\u003c\/td\u003e\n\u003ctd\u003eDivine beings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAnd five organs of\u003c\/td\u003e\n\u003ctd\u003eHuman beings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKnowledge, Manas\u003c\/td\u003e\n\u003ctd\u003eSentient feelings.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Sivapurana, the ninefold creation was unable to proceed with the work of creation. The mind-born sons of Brahma refused to obey the creator and remained celibate. Then out of his body, Brahma produced eleven sons: Marici from the eyes, Bhrgu from the heart, Angiras from the head, Pulaha, Pulastya, Vasistha, Kratu from his breath, Atri from his ears, Narada from his lap, and Kardama from his shadow. When still the creation made no progress, Brahma divided himself into two-one halves in the form of a woman and the other half in the form of a man. In that half-from of a woman, he created a couple – Svayambhuva Manu and Satarupa who complied with the wishes of the creator and began the work of creation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter all, the creation of the universe is not a permanent feature, for all creations end in dissolutions which in turn give place to re-creation. The description of this process constitutes one of the five main features of a Mahapurana. Sivapurana takes up this topic but withholds details.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe process of dissolution is complicated, for several dissolutions occur before the universe is completely dissolved. As the Puranas relate, a creation lasts for a day of Brahma equal to the age of fourteen Manvantaras. At the end of each Manvantara, there occurs dissolution. Thus a day of Brahma contains fourteen dissolutions. But these are partial dissolutions. At the end of fourteen Manvantaras, equal to a day of Brahma that lasts for a kalpa there occurs a great dissolution. Thus during the life of the creator, several creations and dissolutions take place. There occurs a complete dissolution when the creator has completed his lifetime. The elements are dissolved and merged into the body of the creator. The creator takes rest for some time and then starts the process of recreating the Universe. Thus we have a series of dissolutions and re-creations succeeding each other.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe description of the ages of Manus (Manvantaras) is another characteristic of a Mahapurana. Sivapurana mentions fourteen Manus by name. They are Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Raucya, Brahma-Savarni, Dharma-Savarni, Rudra-Savarni, Deva-Savarni, Indra-Savarni. Each Manvantara comprises 4,32,00 human years or 1\/14th day of Brahma. The fourteen Manvantaras make up one whole day of Brahma. Each of the fourteen Manvantaras is presided over by its own gods, seers, and king. This scheme of Creation and Dissolution repeats itself from one age of Manu to another and is described in all the Mahapuranas. Sivapurana is no exception to the rule.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Pancalaksana character of the Mahapurana, genealogies, and deeds of glorious kings play an important part. The Sutas were the custodians of genealogical records which they learned by rote and which they recited at sessional sacrifices in exchange for the gifts they obtained from their patrons. But in the course of oral transmission from one generation to another some interpolations entered into these records. There were traditional variations too, for different versions existed in different families of the Sutas. When the records were incorporated into the Puranas, the interpolations and the traditional variations also settled therein. This explains the difference that exists in the genealogical records of the Puranas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePargiter has prepared a list of royal genealogies on the consensus of versions occurring in the Puranas. On comparing this list with that of Sivapurana we find a marked difference. By way of illustration: (i) Pargiter's list of the Ayodhya dynasty places Kakutstha as the direct descendant of Vikuksi-Sasada while in Sivapurana Kakutstha is the immediate descendant of Ayodha who is not mentioned in Pargiter's list. (ii) Arinabha of Sivapurana is substituted by Anenas in Pargiter. (iii) After Purukutsa Pargiter mentions Trasadasyu, Sambhuta, Anaranya, Trasadasva, Haryasva, Vasumanas and Tridhanvan. These names are omitted in Sivapurana which mentions Trayyaruni as the immediate descendant of Purukutsa. Siva-Purana mentions Anaranya, Mundidruha, and Nisadha after Sarvakarman or Sarvasarman while these are omitted in Pargiter. Instead, Pargiter mentions a series of eleven kings who are not found in Sivapurana at all.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith these variations, Sivapurana proceeds with the statement of genealogies and deeds of glorious monarchs. But the statements are meager, for Sivapurana is not interested in furnishing details. Still, in regard to the solar dynasty of Ayodhya, it supplies detailed information. The genealogical records of this dynasty are arranged chapter-wise in three groups: (1) from Manu to Satyavrata (ii) from Satyavrata to Sagara (iii) from Sagara to Sumitra. There is another sort of grouping also based on the sequence of time. The dynasties from Iksvaku to Marut belong to the past. The reigning period of Marut, father of Agnivarna, is called the present time when this Purana is said to have been written. The reigning period of the Kings from Agnivarna to Sumitra is called the future time that presupposes the existence of this work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe genealogical lists are interspersed with the deeds of some illustrious monarchs. For it is a characteristic of the Mahapurana to record the deeds of some famous kings. Usually, the deeds comprise the personal history of the ruler but are sometimes related to the conditions of his reigning period. Sivapurana is interested in the records of the solar dynasty of Ayodhya ad as such it recounts the deeds of some monarchs of that house. Of these Kuvalasva-Dhundhumara, Satyavrata-Trisanku, and Sagara figure prominently. The accounts of Vikuksi-Sasada, Bhagiratha, Nisadha, Hiranyanabha, and others occupy a secondary place.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe above analysis clearly demonstrates that Sivapurana possesses the conventional characteristics of a Mahapurana in common with its other colleagues. These entitle it to the status of a great Purana. But its real greatness lies in expounding the philosophical background of the Siva ritual. The Purana conceives Siva as the eternal principle, the supreme god, the cosmic soul, and the support of all existence. But the ignorant aspirant bound in the meshes of illusion goes in quest for knowledge and imagines that his Lord has a personal form possessed of attributes distinct from his self, who in moments of distress responds to his prayers and bestows grace. The devotee then aspires for spiritual enlightenment and takes to ritual for self-purification. Sivapurana enjoins several rites of worship and acts of homage, comprising a series of physical and spiritual practices in accompaniment with the\u003cspan\u003e Tantra\u003c\/span\u003e, Yantra, and Mantra appliances. He starts with the threefold devotion viz. hearing, glorifying, and deliberating the attributes of God a process that requires, according to Sivapurana, the same steady attention as in sexual intercourse. In this connexion, Rudrasamhita mentions eight means for attaining mental concentration and spiritual enlightenment. Further, the aspirant is asked to control the six chakras located in the spinal canal called Susanna that lies between Ida and Pingala-two of the vessels of the body. That is possible only by taking recourse to the means of knowledge, by the purification of six pathways, the performance of traditional rites and yogic practices The aspirant has to pass through this series of activities before he reaches another state of experience wherein he finds a perfect accord between his own self and his personal deity, yet there is an awareness of separateness from his deity till he reaches the last state of experience wherein all distinctions are obliterated and his self unites with his godhead.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003eCONTENTS\u003c\/b\u003e\n\u003cp\u003e\u003cb\u003ePART I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePage\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eIntroduction\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exi-xviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTHE GLORY OF SIVAPURANA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivapurana\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eLiberation of Devaraja\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eCancula's disillusion and detachment\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eCancula's salvation\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eBinduga's salvation\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eRules for listening to Sivapurana\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eInjunctions and prohibitions\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSIVAPURANA: VIDYESVARA SAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDoubt of the sages\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAnswers to the doubts\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAchievable and the means of achievement\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe excellence of listening and deliberation\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the phallic emblem of Siva\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe battle between Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eSiva manifests himself as a column of fire in the battlefield\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eSiva's forgiveness of Brahma\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eProclamation of Siva as the great lord\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eFivefold activities and the Omkara-mantra\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the phallic form of Siva and making gifts\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe narrative of Siva's holy centres and temples\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eDescription of good conduct\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eDescription of fire-sacrifice\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eQualification, time and place for Devayajna\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eModes of Worship of clay idols and their results\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eThe syllable Om and the five-syllabled mantra\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eBondage and liberation: The glorification of the phallic emblem of Siva\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eGlorification of the worship of Siva's Earthen phallic image\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping an earthen phallic image by changing Vedic mantras\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eNumber of phallic images of Siva used in worship\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eOn the partaking of the Naivedya of Siva and the greatness of Bilva\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eGlorification of Rudraksha and the names of Siva\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the holy ashes\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rudraksha\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRA-SAMHITA SECTION I: CREATION\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eInquiry of the Sages\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eIndra sends Kamadeva to disturb the penance of Narada\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eNarada attends the Svayamvara of the virgin\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eNarada goes to Vaikuntha and curses Visnu\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eNarada goes to Kasi\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eDescription of the nature of the Maha pralaya and the origin of Visnu\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eDispute between Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eDescription of the body of Sabdabrahman\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eDescription of Sivatattva\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDescription of supreme Sivatattva\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe essential and the non-essential in the worship\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eDirection for the worship of Siva\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Rudra\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eDescription of the creation\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eStory of Gunanidhi\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eRedemption of Gunanidhi\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eFriendship of Siva and Kubera\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eSiva goes to Kailasa\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRA-SAMHITA SECTION II: NARRATIVE\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSummary of Sati's life\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAppearance of Kama\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKama is first cursed and then blessed\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKama's marriage\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eStory of Sandhya\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eSandhya granted a boon by Siva\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eSandhya alias Arundhati marries Vasistha\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eDescription of the form and features of Vasanta\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe power of Kama and the birth of his attendants\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eBrahma- Visnu dialogue\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eHymn to Durga. Brahma granted a boon\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eDaksa granted a boon\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eNarada is cursed by Daksa\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBirth of Sati and her childish sports\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eSacred rites of Nanda and hymn to Siva\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003ePrayer to Siva offered by Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eSati granted the boon\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eMarriage of Siva and Sati\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eDescription of Siva's sports\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eShiva's marriage festival\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Sati and Siva on the Himalayas\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Sati and Siva on the Himalayas\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eDescription of the power of devotion\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSati's test of Rama's divinity\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eSeparation of Sati and Siva\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eThe cause of estrangement between Daksa and Siva\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eThe inauguration of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eSati's journey\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eSati's statement\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eSati's casting-off of her body and the subsequent disorder.\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eThe celestial voice\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eBirth of Virabhadra and Siva's advice to him\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eMarch of Virabhadra\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eDevas see bad omens in Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eVisnu's statement\u003c\/td\u003e\n\u003ctd\u003e430\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Visnu and Virabhadra\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Ksuva and Dadhica\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe fight between Visnu and Dadhica\u003c\/td\u003e\n\u003ctd\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eJourney to Kailasa and the vision of Siva\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eDevas eulogise Siva\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eThe removal of Daksa's misery\u003c\/td\u003e\n\u003ctd\u003e465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eThe Arrangement in Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART II\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRESVARA SAMHITA: PARVATIKHANDA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSECTION III\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePages\u003c\/i\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eMarriage of Himacala\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSanaka etc. curse Mena and her sisters\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGods praise Siva\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eGoddess Durga consoles the gods\u003c\/td\u003e\n\u003ctd\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMena obtains the boon\u003c\/td\u003e\n\u003ctd\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eParvati's birth\u003c\/td\u003e\n\u003ctd\u003e494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eChildhood sports of Parvati\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eNarada-Himalaya Conversation\u003c\/td\u003e\n\u003ctd\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe parent's advice to Parvati and Siva appears before Parvati in the dream\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMars is born and raised to the status of a planet\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eSiva and Himavat meet together\u003c\/td\u003e\n\u003ctd\u003e512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eSiva-Himavat dialogue\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eSiva-Parvati dialogue\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBirth and Penance of Vajranga and Taraka\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003ePenance and Reign of Taraka\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eBrahma consoles the Gods harassed by Taraka\u003c\/td\u003e\n\u003ctd\u003e533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Indra and Kama\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eKama causes perturbation in Siva's grove\u003c\/td\u003e\n\u003ctd\u003e540\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eKama's destruction by Siva\u003c\/td\u003e\n\u003ctd\u003e544\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eThe submarine fire\u003c\/td\u003e\n\u003ctd\u003e548\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eNarada's instructions to Parvati\u003c\/td\u003e\n\u003ctd\u003e550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eParvati's penance\u003c\/td\u003e\n\u003ctd\u003e554\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eHimavat dissuades Parvati, gods go to meet Siva\u003c\/td\u003e\n\u003ctd\u003e560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSiva's consent to marry Parvati\u003c\/td\u003e\n\u003ctd\u003e564\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eParvati's test by seven celestial sages\u003c\/td\u003e\n\u003ctd\u003e571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eParvati-jatila dialogue\u003c\/td\u003e\n\u003ctd\u003e578\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eFraudulent words of Brahmacarin\u003c\/td\u003e\n\u003ctd\u003e582\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eParvati sees Siva\u003c\/td\u003e\n\u003ctd\u003e585\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eSiva-Parvati dialogue\u003c\/td\u003e\n\u003ctd\u003e589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eParvati returns home\u003c\/td\u003e\n\u003ctd\u003e593\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eSiva's magic\u003c\/td\u003e\n\u003ctd\u003e597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eSeven celestial sages arrive\u003c\/td\u003e\n\u003ctd\u003e602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eAppeasement of Himavat\u003c\/td\u003e\n\u003ctd\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eAnaranya\u003c\/td\u003e\n\u003ctd\u003e613\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003ePadma and Pippalada\u003c\/td\u003e\n\u003ctd\u003e617\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eSpeeches of seven Sages\u003c\/td\u003e\n\u003ctd\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eLetter of betrothal despatched; arrangement for the celebration of marriage; the arrival of the mountain-invitees\u003c\/td\u003e\n\u003ctd\u003e626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eDescription of the dais\u003c\/td\u003e\n\u003ctd\u003e631\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe arrival of the goods and Siva's preparations\u003c\/td\u003e\n\u003ctd\u003e634\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eMarriage procession of Siva\u003c\/td\u003e\n\u003ctd\u003e639\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eDescription of the altal-structure\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eMeeting of Siva and Himavat\u003c\/td\u003e\n\u003ctd\u003e648\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eSiva's wonderful sport\u003c\/td\u003e\n\u003ctd\u003e650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eMena regains consciousness\u003c\/td\u003e\n\u003ctd\u003e656\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eThe jubilation of the citizens at the sight of Siva\u003c\/td\u003e\n\u003ctd\u003e664\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eThe arrival of the bridegroom\u003c\/td\u003e\n\u003ctd\u003e668\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eSiva enters the palace of Himavat\u003c\/td\u003e\n\u003ctd\u003e671\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eDescription of Marriage\u003c\/td\u003e\n\u003ctd\u003e675\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eDelusion of Brahma\u003c\/td\u003e\n\u003ctd\u003e680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eDescription of fun and frolic\u003c\/td\u003e\n\u003ctd\u003e685\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Kama\u003c\/td\u003e\n\u003ctd\u003e690\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eThe marriage party is fed and Siva retires to bed\u003c\/td\u003e\n\u003ctd\u003e694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eDescription of Siva's return journey\u003c\/td\u003e\n\u003ctd\u003e697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eSiva returns to Kailasa\u003c\/td\u003e\n\u003ctd\u003e706\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRASAMHITA KUMARAKHANDA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSECTION IV\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Siva\u003c\/td\u003e\n\u003ctd\u003e711\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eBirth of Siva's son\u003c\/td\u003e\n\u003ctd\u003e716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eBoyhood sports of Karttikeya\u003c\/td\u003e\n\u003ctd\u003e722\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eSearch for Karttikeya and his talk with Nandin\u003c\/td\u003e\n\u003ctd\u003e726\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eKarttikeya is crowned\u003c\/td\u003e\n\u003ctd\u003e732\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eMiraculous Feat of Karttikeya\u003c\/td\u003e\n\u003ctd\u003e738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eCommencement of the war\u003c\/td\u003e\n\u003ctd\u003e741\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe battle between the gods and Asuras\u003c\/td\u003e\n\u003ctd\u003e745\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eTaraka's fight with Indra, Visnu and Virabhadra\u003c\/td\u003e\n\u003ctd\u003e749\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDeath of Taraka and Jubilation of the Gods\u003c\/td\u003e\n\u003ctd\u003e754\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe victory of Kumara and the death of Bana and Pralamba\u003c\/td\u003e\n\u003ctd\u003e758\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGods eulogise Siva\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eBirth of Ganesa\u003c\/td\u003e\n\u003ctd\u003e765\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eGanas argue and wrangle\u003c\/td\u003e\n\u003ctd\u003e769\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eGanesa's battle\u003c\/td\u003e\n\u003ctd\u003e775\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eGanesa's head is chopped off\u003c\/td\u003e\n\u003ctd\u003e780\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Ganesa\u003c\/td\u003e\n\u003ctd\u003e783\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eGanesa's crowned as the chief of Ganas\u003c\/td\u003e\n\u003ctd\u003e788\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eGanesa's marriage\u003c\/td\u003e\n\u003ctd\u003e793\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eCelebration of Ganesa's marriage\u003c\/td\u003e\n\u003ctd\u003e798\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRUDRASAMHITA: YUDDHAKHANDA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSECTION V\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Tripuras\u003c\/td\u003e\n\u003ctd\u003e802\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePrayer of the gods\u003c\/td\u003e\n\u003ctd\u003e809\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eVirtues of the Tripuras\u003c\/td\u003e\n\u003ctd\u003e815\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eTripuras are initiated\u003c\/td\u003e\n\u003ctd\u003e820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eTripuras are fascinated\u003c\/td\u003e\n\u003ctd\u003e826\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePrayer to Siva\u003c\/td\u003e\n\u003ctd\u003e831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGods pray to Siva and Siva's instructions to the gods\u003c\/td\u003e\n\u003ctd\u003e836\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eConstruction of the cosmic chariot\u003c\/td\u003e\n\u003ctd\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eSiva's campaign\u003c\/td\u003e\n\u003ctd\u003e843\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eBurning of the Tripuras\u003c\/td\u003e\n\u003ctd\u003e846\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGod's prayer\u003c\/td\u003e\n\u003ctd\u003e850\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGods return to their abodes\u003c\/td\u003e\n\u003ctd\u003e854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Indra\u003c\/td\u003e\n\u003ctd\u003e858\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eBirth of Jalandhara and his marriage\u003c\/td\u003e\n\u003ctd\u003e863\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eFight between the gods and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e866\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eBattle of the gods\u003c\/td\u003e\n\u003ctd\u003e873\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eFight between Visnu and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e877\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e881\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eJalandhara's emissary to Siva\u003c\/td\u003e\n\u003ctd\u003e886\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eFight between Ganas and Asuras\u003c\/td\u003e\n\u003ctd\u003e891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eDescription of the special war\u003c\/td\u003e\n\u003ctd\u003e896\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eJalandhara's battle\u003c\/td\u003e\n\u003ctd\u003e900\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eOutraging the modesty of Vrnda\u003c\/td\u003e\n\u003ctd\u003e904\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eJalandhara is slain\u003c\/td\u003e\n\u003ctd\u003e909\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eGod's prayer to Siva\u003c\/td\u003e\n\u003ctd\u003e914\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eVanishing of Visnu's delusion\u003c\/td\u003e\n\u003ctd\u003e917\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eBirth of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e923\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003ePenance and marriage of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e926\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003ePrevious birth of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e930\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003ePrayers to Siva\u003c\/td\u003e\n\u003ctd\u003e935\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eSiva's advice to the gods\u003c\/td\u003e\n\u003ctd\u003e938\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eSiva sends an emissary to Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e943\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eMarch of Siva\u003c\/td\u003e\n\u003ctd\u003e946\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eMarch of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e950\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Siva and the emissary of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e953\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eMutual fight\u003c\/td\u003e\n\u003ctd\u003e957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eFight of Kali\u003c\/td\u003e\n\u003ctd\u003e960\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eFight of Kali\u003c\/td\u003e\n\u003ctd\u003e963\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eAnnihilation of the army of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e966\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eDeath of Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e970\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eCurse of Tulasi\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eDeath of Hiranyaksa\u003c\/td\u003e\n\u003ctd\u003e978\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eDeath of Hiranyakasipu\u003c\/td\u003e\n\u003ctd\u003e984\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eAndhaka attains the leadership of Ganas\u003c\/td\u003e\n\u003ctd\u003e989\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eAndhaka sends his emissary to Siva\u003c\/td\u003e\n\u003ctd\u003e997\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eAndhaka's fight with Siva\u003c\/td\u003e\n\u003ctd\u003e1002\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eSwallowing of Sukra\u003c\/td\u003e\n\u003ctd\u003e1007\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eSwallowing Sukra and his emergence\u003c\/td\u003e\n\u003ctd\u003e1012\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eAndhaka obtains the leadership of Ganas\u003c\/td\u003e\n\u003ctd\u003e1016\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eSukra learns Mrtasanjivani lore\u003c\/td\u003e\n\u003ctd\u003e1021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Usa\u003c\/td\u003e\n\u003ctd\u003e1026\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Usa (continued)\u003c\/td\u003e\n\u003ctd\u003e1031\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eDalliance of Usa and Aniruddha\u003c\/td\u003e\n\u003ctd\u003e1036\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eFight among Bana, Siva, Krsna and others\u003c\/td\u003e\n\u003ctd\u003e1041\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eChopping of Bana's arms and his humiliation\u003c\/td\u003e\n\u003ctd\u003e1047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eBaja attains the position of Siva's Gana\u003c\/td\u003e\n\u003ctd\u003e1051\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eGajasura is slain\u003c\/td\u003e\n\u003ctd\u003e1054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eDundubhi Nirhrada is slain\u003c\/td\u003e\n\u003ctd\u003e1061\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003eVidala and Utpala are slain\u003c\/td\u003e\n\u003ctd\u003e1065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART III\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSATARUDRASAMHITA.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eFive incarnations of Siva.\u003c\/td\u003e\n\u003ctd\u003e1069\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eEight forms of Siva\u003c\/td\u003e\n\u003ctd\u003e1074\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eHalf-female incarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1075\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eStory of Rsabha\u003c\/td\u003e\n\u003ctd\u003e1078\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eNineteen incarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1081\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e1086\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eCoronation and the nuptials of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e1092\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Bhairava\u003c\/td\u003e\n\u003ctd\u003e1097\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eSports of Bhairava\u003c\/td\u003e\n\u003ctd\u003e1103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Man-lion\u003c\/td\u003e\n\u003ctd\u003e1110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Sarabha\u003c\/td\u003e\n\u003ctd\u003e1113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Sarabha (continued)\u003c\/td\u003e\n\u003ctd\u003e1119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Grhapati\u003c\/td\u003e\n\u003ctd\u003e1123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Grhapati (continued)\u003c\/td\u003e\n\u003ctd\u003e1129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Grhapati (continued)\u003c\/td\u003e\n\u003ctd\u003e1138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Yaksesvara\u003c\/td\u003e\n\u003ctd\u003e1139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eEleven incarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e1145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Durvasas\u003c\/td\u003e\n\u003ctd\u003e1148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Hanumat\u003c\/td\u003e\n\u003ctd\u003e1154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Mahesa\u003c\/td\u003e\n\u003ctd\u003e1157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eHarassment by Visnu's sons and the incarnation of Bull\u003c\/td\u003e\n\u003ctd\u003e1159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Bull (continued)\u003c\/td\u003e\n\u003ctd\u003e1163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Pippalada\u003c\/td\u003e\n\u003ctd\u003e1167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Pippalada (continued)\u003c\/td\u003e\n\u003ctd\u003e1172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Vaisyanatha\u003c\/td\u003e\n\u003ctd\u003e1174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Dvijesvara\u003c\/td\u003e\n\u003ctd\u003e1180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Yatinathahamsa\u003c\/td\u003e\n\u003ctd\u003e1186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Krsnadarsana\u003c\/td\u003e\n\u003ctd\u003e1190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Avadhutesvara\u003c\/td\u003e\n\u003ctd\u003e1195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Bhiksuvarya\u003c\/td\u003e\n\u003ctd\u003e1199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Suresvara\u003c\/td\u003e\n\u003ctd\u003e1206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Brahmacarin\u003c\/td\u003e\n\u003ctd\u003e1212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Sunartakanata\u003c\/td\u003e\n\u003ctd\u003e1218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThe incarnation of Saintly Brahmin\u003c\/td\u003e\n\u003ctd\u003e1221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Asvatthaman\u003c\/td\u003e\n\u003ctd\u003e1224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Kirata\u003c\/td\u003e\n\u003ctd\u003e1228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eDescription of Arjuna's penance\u003c\/td\u003e\n\u003ctd\u003e1234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe slaying of the demon Muka\u003c\/td\u003e\n\u003ctd\u003e1240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eKirata- Arjuna dialogue\u003c\/td\u003e\n\u003ctd\u003e1244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Kirata (contununed)\u003c\/td\u003e\n\u003ctd\u003e1248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eTwelve Jyotirlinga incarnations\u003c\/td\u003e\n\u003ctd\u003e1253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eKOTIRUDRASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGlory of Jyotirlingas and their Uplingas\u003c\/td\u003e\n\u003ctd\u003e1259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivalingas\u003c\/td\u003e\n\u003ctd\u003e1263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003ePenance of Anasuya and Atri\u003c\/td\u003e\n\u003ctd\u003e1265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Atrisvara\u003c\/td\u003e\n\u003ctd\u003e1268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eDeath of the Brahmin lady and the greatness of Nandikesvara\u003c\/td\u003e\n\u003ctd\u003e1273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eBrahmin lady attains Heaven\u003c\/td\u003e\n\u003ctd\u003e1276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nandikesvara\u003c\/td\u003e\n\u003ctd\u003e1282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahabala\u003c\/td\u003e\n\u003ctd\u003e1285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eAttainment of the supreme goal by an outcaste women\u003c\/td\u003e\n\u003ctd\u003e1287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of Mahabala (continued)\u003c\/td\u003e\n\u003ctd\u003e1290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pashupatinath\u003c\/td\u003e\n\u003ctd\u003e1294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eWhy Siva assumed the phallic form\u003c\/td\u003e\n\u003ctd\u003e1296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Vatuka\u003c\/td\u003e\n\u003ctd\u003e1301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Somanatha\u003c\/td\u003e\n\u003ctd\u003e1307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eOrigin of the second Mallikarjuna Jyotirlinga\u003c\/td\u003e\n\u003ctd\u003e1312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eGlory of Mahakala\u003c\/td\u003e\n\u003ctd\u003e1314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eThe glory of Mahakala (continued)\u003c\/td\u003e\n\u003ctd\u003e1319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eGlory of Omkaresvara\u003c\/td\u003e\n\u003ctd\u003e1325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eGlory of Kedaresvara\u003c\/td\u003e\n\u003ctd\u003e1327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eGlory of Bhimesvara and the havoc perpetrated by Bhimasura\u003c\/td\u003e\n\u003ctd\u003e1326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Bhimesvara\u003c\/td\u003e\n\u003ctd\u003e1335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visvesvara, the arrival of Rudra at Kasi\u003c\/td\u003e\n\u003ctd\u003e1340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visvesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e1343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Trymbakesvara and Gautama\u003c\/td\u003e\n\u003ctd\u003e1348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003ePlanned arrangement of Gautama\u003c\/td\u003e\n\u003ctd\u003e1351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tryambakesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e1356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tryambakesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e1362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vaidyanathesvara\u003c\/td\u003e\n\u003ctd\u003e1366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eHavoc created by Raksasas of Darukavana\u003c\/td\u003e\n\u003ctd\u003e1373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nagesvara\u003c\/td\u003e\n\u003ctd\u003e1377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ramesvara\u003c\/td\u003e\n\u003ctd\u003e1381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Sudeha and Sudharma\u003c\/td\u003e\n\u003ctd\u003e1385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eOrigin and glory of Ghusmesvara\u003c\/td\u003e\n\u003ctd\u003e1389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eAcquisition of Sudarsana by Visnu\u003c\/td\u003e\n\u003ctd\u003e1394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThousand names of Siva\u003c\/td\u003e\n\u003ctd\u003e1397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the thousand names of Siva\u003c\/td\u003e\n\u003ctd\u003e1414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDevotion to lord Siva\u003c\/td\u003e\n\u003ctd\u003e1417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe rite of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eGlory of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eReview of salvation\u003c\/td\u003e\n\u003ctd\u003e1439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eDifference between Saguna and Nirguna\u003c\/td\u003e\n\u003ctd\u003e1441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eReview of knowledge\u003c\/td\u003e\n\u003ctd\u003e1444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eUMASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eKrsna meets Upamanyu\u003c\/td\u003e\n\u003ctd\u003e1450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eUpamanyu's instruction\u003c\/td\u003e\n\u003ctd\u003e1456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siva\u003c\/td\u003e\n\u003ctd\u003e1461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eExhibition of Siva's skill\u003c\/td\u003e\n\u003ctd\u003e1468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreat sins\u003c\/td\u003e\n\u003ctd\u003e1471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eDifferent types of sins\u003c\/td\u003e\n\u003ctd\u003e1475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003ePathway to hell and the Emissaries of Yama\u003c\/td\u003e\n\u003ctd\u003e1479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eDescription of hell\u003c\/td\u003e\n\u003ctd\u003e1484\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003ePangs of hell\u003c\/td\u003e\n\u003ctd\u003e1488\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMode of suffering in hell\u003c\/td\u003e\n\u003ctd\u003e1491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe glory of the gift of food\u003c\/td\u003e\n\u003ctd\u003e1495\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGlory of penance\u003c\/td\u003e\n\u003ctd\u003e1500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eGlory of Puranas\u003c\/td\u003e\n\u003ctd\u003e1504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eGeneral charitable gifts\u003c\/td\u003e\n\u003ctd\u003e1508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Nether Worlds\u003c\/td\u003e\n\u003ctd\u003e1511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eUplift from hell\u003c\/td\u003e\n\u003ctd\u003e1514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Jambudvipa\u003c\/td\u003e\n\u003ctd\u003e1518\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eSeven continents\u003c\/td\u003e\n\u003ctd\u003e1522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eWorlds and planets\u003c\/td\u003e\n\u003ctd\u003e1529\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eA special Mantra\u003c\/td\u003e\n\u003ctd\u003e1533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eFruits of righteous war\u003c\/td\u003e\n\u003ctd\u003e1537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eOrigin and development of the body\u003c\/td\u003e\n\u003ctd\u003e1541\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eInfancy and other stages; impurity of the body\u003c\/td\u003e\n\u003ctd\u003e1545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eWomen's nature\u003c\/td\u003e\n\u003ctd\u003e1551\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eAscertainment of the time of death\u003c\/td\u003e\n\u003ctd\u003e1555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eDodging of Kala\u003c\/td\u003e\n\u003ctd\u003e1560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eEscaping death \u0026amp; realization of Siva\u003c\/td\u003e\n\u003ctd\u003e1565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eChayapurusa\u003c\/td\u003e\n\u003ctd\u003e1568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART IV\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\" cellspacing=\"10\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eUMASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003ePrimeval creation\u003c\/td\u003e\n\u003ctd\u003e1573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eDescription of creation\u003c\/td\u003e\n\u003ctd\u003e1575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eDescription of creation\u003c\/td\u003e\n\u003ctd\u003e1580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eFamily of Kasyapa\u003c\/td\u003e\n\u003ctd\u003e1583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eDescription of creation\u003c\/td\u003e\n\u003ctd\u003e1587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eManvantaras\u003c\/td\u003e\n\u003ctd\u003e1589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDescription of Vaivasvata\u003c\/td\u003e\n\u003ctd\u003e1594\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eNine Sons and the Race of Manu\u003c\/td\u003e\n\u003ctd\u003e1597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eRace of Manu\u003c\/td\u003e\n\u003ctd\u003e1602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eSatyavrata to Sagara\u003c\/td\u003e\n\u003ctd\u003e1607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eKings of the solar race\u003c\/td\u003e\n\u003ctd\u003e1612\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003ePower of the manes\u003c\/td\u003e\n\u003ctd\u003e1615\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eSeven hunters, their attainment\u003c\/td\u003e\n\u003ctd\u003e1619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003ePower of the Pitrs\u003c\/td\u003e\n\u003ctd\u003e1624\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Vyasa\u003c\/td\u003e\n\u003ctd\u003e1626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eBirth of Vyasa\u003c\/td\u003e\n\u003ctd\u003e1627\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Mahakalika\u003c\/td\u003e\n\u003ctd\u003e1638\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Mahalaksmi\u003c\/td\u003e\n\u003ctd\u003e1645\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eDhumraksa, Canda, Munda and Raktabuja killed\u003c\/td\u003e\n\u003ctd\u003e1650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Sarasvati\u003c\/td\u003e\n\u003ctd\u003e1655\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Uma\u003c\/td\u003e\n\u003ctd\u003e1660\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eIncarnation of Sataksi\u003c\/td\u003e\n\u003ctd\u003e1663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eReview of holy rites\u003c\/td\u003e\n\u003ctd\u003e1667\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eKAILASASAMHITA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDiscussion among Vyasa, Saunaka, and others\u003c\/td\u003e\n\u003ctd\u003e1674\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDialogue between the God and the Goddess\u003c\/td\u003e\n\u003ctd\u003e1678\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eWay of Sannyasa\u003c\/td\u003e\n\u003ctd\u003e1680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eDaily conduct of a Sannyasin\u003c\/td\u003e\n\u003ctd\u003e1686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMystic diagram of the ascetic\u003c\/td\u003e\n\u003ctd\u003e1689\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eNyasa in the path of renunciation\u003c\/td\u003e\n\u003ctd\u003e1692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eWorship of Siva\u003c\/td\u003e\n\u003ctd\u003e1697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eMental worship of Siva\u003c\/td\u003e\n\u003ctd\u003e1703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eMode of interpreting the Pranava\u003c\/td\u003e\n\u003ctd\u003e1706\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eSusta's instructions\u003c\/td\u003e\n\u003ctd\u003e1710\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eBrahma Vamadeva\u003c\/td\u003e\n\u003ctd\u003e1713\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eProcedure of Sannyasa\u003c\/td\u003e\n\u003ctd\u003e1718\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eProcedure of Renunciation\u003c\/td\u003e\n\u003ctd\u003e1725\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003ePranava in the form of Siva\u003c\/td\u003e\n\u003ctd\u003e1731\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe idol of Siva for worship\u003c\/td\u003e\n\u003ctd\u003e1734\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eSiva's Principle\u003c\/td\u003e\n\u003ctd\u003e1738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eNon-dualistic nature of Siva\u003c\/td\u003e\n\u003ctd\u003e1744\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eThe procedure of initiating a disciple\u003c\/td\u003e\n\u003ctd\u003e1749\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eRules of Yogapatta\u003c\/td\u003e\n\u003ctd\u003e1752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eRules for hair-cutting and ablution\u003c\/td\u003e\n\u003ctd\u003e1757\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eThe first ten days rite on the death of an ascetic\u003c\/td\u003e\n\u003ctd\u003e1760\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eRites on the eleventh day of the death of an ascetic\u003c\/td\u003e\n\u003ctd\u003e1766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eTwelfth-day rites for Yatis\u003c\/td\u003e\n\u003ctd\u003e1769\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eVAYAVIYASAMHITA, SECTION I\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eOrigin of the sacred lore\u003c\/td\u003e\n\u003ctd\u003e1774\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe problem of the sages\u003c\/td\u003e\n\u003ctd\u003e1778\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eNaimisa episode\u003c\/td\u003e\n\u003ctd\u003e1781\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAdvent of Vayu\u003c\/td\u003e\n\u003ctd\u003e1787\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003ePrinciples of Siva cult\u003c\/td\u003e\n\u003ctd\u003e1788\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePrinciples of Siva cult\u003c\/td\u003e\n\u003ctd\u003e1794\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGlory of Time\u003c\/td\u003e\n\u003ctd\u003e1799\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe span of life of the Trinity\u003c\/td\u003e\n\u003ctd\u003e1802\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eCreation and sustenance\u003c\/td\u003e\n\u003ctd\u003e1804\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDescription of Creation\u003c\/td\u003e\n\u003ctd\u003e1806\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eDescription of Creation\u003c\/td\u003e\n\u003ctd\u003e1810\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eDescription of Creation\u003c\/td\u003e\n\u003ctd\u003e1812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eCreation of Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e1817\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Rudras\u003c\/td\u003e\n\u003ctd\u003e1821\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eSong of Prayer addressed to Siva and Siva\u003c\/td\u003e\n\u003ctd\u003e1822\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eManifestation of divine Sakti\u003c\/td\u003e\n\u003ctd\u003e1825\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Creation\u003c\/td\u003e\n\u003ctd\u003e1827\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eAbandonment of the body by Sati\u003c\/td\u003e\n\u003ctd\u003e1831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Virabhadra\u003c\/td\u003e\n\u003ctd\u003e1836\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e1841\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003ePunishment of the Gods\u003c\/td\u003e\n\u003ctd\u003e1844\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e1847\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eSiva's Fury\u003c\/td\u003e\n\u003ctd\u003e1852\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSiva's sports on the Mandara mountain\u003c\/td\u003e\n\u003ctd\u003e1857\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eGoddess attains a fair complexion\u003c\/td\u003e\n\u003ctd\u003e1862\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eAttainment of higher status by the tiger\u003c\/td\u003e\n\u003ctd\u003e1865\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eGauri's embellishment\u003c\/td\u003e\n\u003ctd\u003e1868\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eGlory of Bhasma\u003c\/td\u003e\n\u003ctd\u003e1871\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eAnalysis of Vag-Artha\u003c\/td\u003e\n\u003ctd\u003e1872\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003ePrinciple of Siva\u003c\/td\u003e\n\u003ctd\u003e1875\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eInstruction in perfect wisdom\u003c\/td\u003e\n\u003ctd\u003e1879\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eDescription of excellent practice\u003c\/td\u003e\n\u003ctd\u003e1887\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eRules Governing Pasupativrata\u003c\/td\u003e\n\u003ctd\u003e1891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003ePenance of Upamanyu\u003c\/td\u003e\n\u003ctd\u003e1899\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eStory of Upamanyu\u003c\/td\u003e\n\u003ctd\u003e1904\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eVAYAVIYASAMHITA, SECTION II\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eAcquisition of sons by Srikrsna\u003c\/td\u003e\n\u003ctd\u003e1910\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eGlory of lord Siva\u003c\/td\u003e\n\u003ctd\u003e1912\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eUpamanyu's advice to Srikrsna\u003c\/td\u003e\n\u003ctd\u003e1916\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe magnificence of Gauri and Siva\u003c\/td\u003e\n\u003ctd\u003e1919\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eKnowledge of the Pasupati principle\u003c\/td\u003e\n\u003ctd\u003e1926\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003ePrinciple of Siva\u003c\/td\u003e\n\u003ctd\u003e1929\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003ePrinciple of Siva\u003c\/td\u003e\n\u003ctd\u003e1932\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Vyasa\u003c\/td\u003e\n\u003ctd\u003e1935\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eSiva Yogacarya\u003c\/td\u003e\n\u003ctd\u003e1938\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eDevotion to Siva\u003c\/td\u003e\n\u003ctd\u003e1940\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eSaivite knowledge\u003c\/td\u003e\n\u003ctd\u003e1946\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGlory of the mantra of Siva\u003c\/td\u003e\n\u003ctd\u003e1951\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eGlory of the mantra of Siva\u003c\/td\u003e\n\u003ctd\u003e1954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eThe glory of the mantra of Siva\u003c\/td\u003e\n\u003ctd\u003e1959\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the preceptor\u003c\/td\u003e\n\u003ctd\u003e1965\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eConsecration of the disciple\u003c\/td\u003e\n\u003ctd\u003e1971\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eRules of Saivite Initiation\u003c\/td\u003e\n\u003ctd\u003e1977\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003ePurification of the six paths\u003c\/td\u003e\n\u003ctd\u003e1980\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eConsecration of the aspirant and the greatness of the Mantra\u003c\/td\u003e\n\u003ctd\u003e1985\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eSpecial consecration\u003c\/td\u003e\n\u003ctd\u003e1988\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eNitya and Naimittika rites\u003c\/td\u003e\n\u003ctd\u003e1991\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eCompulsory and optional Saiva rites\u003c\/td\u003e\n\u003ctd\u003e1995\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eRules of worship\u003c\/td\u003e\n\u003ctd\u003e1999\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eRitual of lord Siva\u003c\/td\u003e\n\u003ctd\u003e2001\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eWorship of Siva\u003c\/td\u003e\n\u003ctd\u003e2007\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eWorship of Siva with the ancillary rites\u003c\/td\u003e\n\u003ctd\u003e2013\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eRite of sacrifice\u003c\/td\u003e\n\u003ctd\u003e2014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eCompulsory and optional rites\u003c\/td\u003e\n\u003ctd\u003e2021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eKamya rites\u003c\/td\u003e\n\u003ctd\u003e2024\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eKamya rites\u003c\/td\u003e\n\u003ctd\u003e2027\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eHymn to lord Siva\u003c\/td\u003e\n\u003ctd\u003e2034\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eRites for bliss hereafter\u003c\/td\u003e\n\u003ctd\u003e2047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eRites for bliss hereafter\u003c\/td\u003e\n\u003ctd\u003e2054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eDelusion of Visnu and Brahma\u003c\/td\u003e\n\u003ctd\u003e2056\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDelusion of Visnu and Brahma\u003c\/td\u003e\n\u003ctd\u003e2059\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eInstallation of Siva\u003c\/td\u003e\n\u003ctd\u003e2065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eGoal of Yoga\u003c\/td\u003e\n\u003ctd\u003e2070\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eObstacles in the Path of Yoga\u003c\/td\u003e\n\u003ctd\u003e2075\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eSaivite Yoga\u003c\/td\u003e\n\u003ctd\u003e2081\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eJourney of the Naimisa sages\u003c\/td\u003e\n\u003ctd\u003e2086\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eInstructions of Vvasa\u003c\/td\u003e\n\u003ctd\u003e2089\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e2095\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42654680219786,"sku":"","price":4000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The-Siva-Purana-Set-of-4-Vols._1.jpg?v=1772697998"},{"product_id":"the-kautiliya-arthasastra-3-volume-set-r-p-kangle","title":"The Kautiliya Arthasastra (3 Volume Set)","description":"\u003cp\u003eThe Kautilya Arthasastra is the oldest and most exhaustive treatise on the governance and administration of a state. Starting with the bringing up and education of the young prince, it proceeds to the appointment of ministers and the organization and functioning of various state departments, including the setting up of a secret service. It then sets forth a code of civil and criminal law. In the matter of foreign relations, it puts before the ruler the ideal of a vijigisu (would-be world conqueror) and discusses in great detail the various situations he may have to face in his dealings with foreign states, whether friendly or inimical and points out how he should conduct himself in every case so as to achieve his goal. The present edition comprises three parts.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003ePart I\u003c\/strong\u003e is a new critical edition of the text based on all manuscript evidence available so far as well as on portions of ancient commentaries that have been published. It also takes into account the new commentary on the entire text by T. Ganapati Sastri.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003ePart II\u003c\/strong\u003e is a new English translation of the text; the critical and explanatory notes consider the various readings in the text as well as the different interpretations found in the commentaries or offered by modern scholars.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003ePart III\u003c\/strong\u003e is a study of the text and deals with all problems that are likely to arise in connection with its study, such as the origin of the Arthasastra as a science, the authorship, and date of the work, social conditions reflected in it, the economy of the state visualized in it, the administrative setup recommended, law and its administration, foreign policy and so on. It also attempts an assessment of its importance and relevance in modern times.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eR. P. Kangle taught Sanskrit for over thirty years in Government colleges in Gujarat and Maharashtra (old Bombay Presidency) and retired as a Professor of Sanskrit from the Elphinstone College, Bombay in 1954. The three-part work on the Kautilya Arthasastra was published by the University of Bombay between 1961 and 1965. Other publications to his name are in Marathi: The Plays of Kalidasa, Ancient Indian Political Science, Ancient Poetics, Marathi translations of the Kautilya Arthasastra, etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp align=\"center\"\u003ePART ONE\u003c\/p\u003e\n\u003cp align=\"left\"\u003eSanskrit Text with a Glossary\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003ePART TWO\u003cbr\u003e\u003ci\u003eAn English Translation with Critical and Explanatory Notes\u003c\/i\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 1\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eConcerning the Topic of Training\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1-54\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd colspan=\"2\"\u003eEnumeration of Sections and Books\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eSec. 1\u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eEnumeration of the Sciences\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 1\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 1\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 2\u003c\/td\u003e\n\u003ctd\u003eAssociation with Elders\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 3\u003c\/td\u003e\n\u003ctd\u003eControl over the Senses\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSec. 3\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSec. 4\u003c\/td\u003e\n\u003ctd\u003eAppointment of Ministers\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSec. 5\u003c\/td\u003e\n\u003ctd\u003eAppointment of Councillors and Chaplain\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSec. 6\u003c\/td\u003e\n\u003ctd\u003eAscertainment of the Integrity of Ministers by Means of Secret Tests\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSec. 7\u003c\/td\u003e\n\u003ctd\u003eAppointment of Persons in Secret Service\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSec. 7\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 8\u003c\/td\u003e\n\u003ctd\u003eRules for Secret Servants\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSec. 9\u003c\/td\u003e\n\u003ctd\u003eKeeping over the Enemy's Seducible and Non-seducible Parties\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSec. 10\u003c\/td\u003e\n\u003ctd\u003eWinning over the Enemy's Seducible and Non-seducible Parties\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSec. 11\u003c\/td\u003e\n\u003ctd\u003eThe Topic of Counsel\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSec. 12\u003c\/td\u003e\n\u003ctd\u003eRules for the Envoy\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eSec. 13\u003c\/td\u003e\n\u003ctd\u003eGuarding against Princes\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSec. 14\u003c\/td\u003e\n\u003ctd\u003eConduct of the Prince in Disfavour\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 15\u003c\/td\u003e\n\u003ctd\u003eBehaviour towards a Prince in Disfavour\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSec. 16\u003c\/td\u003e\n\u003ctd\u003eRules for the King\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eSec. 17\u003c\/td\u003e\n\u003ctd\u003eRegulations for the Royal Residence\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eSec. 18\u003c\/td\u003e\n\u003ctd\u003eProtection of the King's Person\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 2\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eThe Activity of the Heads of Departments\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e55-189\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 19\u003c\/td\u003e\n\u003ctd\u003eSettlement of the Countryside\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 20\u003c\/td\u003e\n\u003ctd\u003eDisposal of Non-agricultural Land\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 21\u003c\/td\u003e\n\u003ctd\u003eConstruction of Forts\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 22\u003c\/td\u003e\n\u003ctd\u003eLay-out of the Fortified City\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 23\u003c\/td\u003e\n\u003ctd\u003eDuties of the Directory of Stores\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 24\u003c\/td\u003e\n\u003ctd\u003eThe Setting up of Revenue by the Administrator\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSec. 25\u003c\/td\u003e\n\u003ctd\u003eRecords and Accounts and Audit Office\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSec. 26\u003c\/td\u003e\n\u003ctd\u003eMisappropriation of Revenue by Officers and Its Recovery\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSec. 27\u003c\/td\u003e\n\u003ctd\u003eInspection of Officers Work\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSec. 28\u003c\/td\u003e\n\u003ctd\u003eThe Topic of Edicts\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSec. 29\u003c\/td\u003e\n\u003ctd\u003eExamination of Precious Articles Received in the Treasury\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSec. 30\u003c\/td\u003e\n\u003ctd\u003eStarting of Mines and Factories\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSec. 31\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Gold in the Workshop\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSec. 32\u003c\/td\u003e\n\u003ctd\u003eThe Royal Goldsmith in the Market Highway\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSec. 33\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of the Magazine\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSec. 34\u003c\/td\u003e\n\u003ctd\u003eThe Directory of Trade\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eSec. 35\u003c\/td\u003e\n\u003ctd\u003eThe Director of Forests\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSec. 36\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of the Armoury\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSec. 37\u003c\/td\u003e\n\u003ctd\u003eStandardisation of Weights and Measures\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eSec. 38\u003c\/td\u003e\n\u003ctd\u003eMeasures of Space and Time\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eSec. 39\u003c\/td\u003e\n\u003ctd\u003eThe Collector of Customs\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSec. 39\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSec. 40\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Yarns\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eSec. 41\u003c\/td\u003e\n\u003ctd\u003eThe Director of Agriculture\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eSec. 42\u003c\/td\u003e\n\u003ctd\u003eThe Controller of Spirituous Liquors\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eSec. 43\u003c\/td\u003e\n\u003ctd\u003eThe Supervisor of Animal Slaughter\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eSec. 44\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Courtesans\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eSec. 45\u003c\/td\u003e\n\u003ctd\u003eThe Controller of Shipping\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eSec. 46\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Cattle\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eSec. 47\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Horses\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eSec. 48\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Elephants\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSec. 48\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eSec. 49\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Chariots\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 50\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Foot Soldiers\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 51\u003c\/td\u003e\n\u003ctd\u003eThe Commandant of the Army\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eSec. 52\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Passports\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 53\u003c\/td\u003e\n\u003ctd\u003eThe Superintendent of Pastures\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eSec. 54\u003c\/td\u003e\n\u003ctd\u003eThe Administrator's Activity\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 55\u003c\/td\u003e\n\u003ctd\u003eActivity of Secret Agents\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eSec. 56\u003c\/td\u003e\n\u003ctd\u003eThe City Superintendent\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 3\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eConcerning Judges\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e190-253\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 57\u003c\/td\u003e\n\u003ctd\u003eValid and Invalid Transactions\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 58\u003c\/td\u003e\n\u003ctd\u003eFiling of Law-suits\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 59\u003c\/td\u003e\n\u003ctd\u003eConcerning Marriage\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 59\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 59\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 60\u003c\/td\u003e\n\u003ctd\u003ePartition of Inheritance\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 60\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSec. 60\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSec. 61\u003c\/td\u003e\n\u003ctd\u003eConcerning Immovable Property\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSec. 61\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSec. 61\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 62\u003c\/td\u003e\n\u003ctd\u003eNon-observance of Conventions\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSec. 63\u003c\/td\u003e\n\u003ctd\u003eNon-payment of Debts\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSec. 64\u003c\/td\u003e\n\u003ctd\u003eConcerning Deposits\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSec. 65\u003c\/td\u003e\n\u003ctd\u003eLaw Concerning Slaves and Labourers\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSec. 65\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 66\u003c\/td\u003e\n\u003ctd\u003eUndertakings in Partnership\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSec. 67\u003c\/td\u003e\n\u003ctd\u003eRescission of Sale and Purchase\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSec. 68\u003c\/td\u003e\n\u003ctd\u003eNon-conveyance of Gifts\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 69\u003c\/td\u003e\n\u003ctd\u003eSale without Ownership\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 70\u003c\/td\u003e\n\u003ctd\u003eThe Relation of Ownership\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eSec. 71\u003c\/td\u003e\n\u003ctd\u003eForcible Seizure\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSec. 72\u003c\/td\u003e\n\u003ctd\u003eVerbal Injury\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSec. 73\u003c\/td\u003e\n\u003ctd\u003ePhysical Injury\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eSec. 74\u003c\/td\u003e\n\u003ctd\u003eGambling and Betting\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 75\u003c\/td\u003e\n\u003ctd\u003eMiscellaneous Offences\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook  4\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eThe Suppression of Criminals\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e254-291\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 76\u003c\/td\u003e\n\u003ctd\u003eKeeping a Watch over Artisans\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 77\u003c\/td\u003e\n\u003ctd\u003eKeeping a Watch over Traders\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 78\u003c\/td\u003e\n\u003ctd\u003eRemedies during Calamities\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 79\u003c\/td\u003e\n\u003ctd\u003eGuarding against Persons with Secret Income\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 80\u003c\/td\u003e\n\u003ctd\u003eDetection of Criminals through Secret Agents\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 81\u003c\/td\u003e\n\u003ctd\u003eArrest on Suspicion, with the Article and by the Act\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSec. 82\u003c\/td\u003e\n\u003ctd\u003eInquest on Sudden Deaths\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSec. 83\u003c\/td\u003e\n\u003ctd\u003eInvestigation through Interrogation and through Torture\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSec. 84\u003c\/td\u003e\n\u003ctd\u003eKeeping a Watch over Departments\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSec. 85\u003c\/td\u003e\n\u003ctd\u003eRedemption from Corporal Punishment\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSec. 86\u003c\/td\u003e\n\u003ctd\u003eCapital Punishment\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSec. 87\u003c\/td\u003e\n\u003ctd\u003eViolation of Maidens\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSec. 88\u003c\/td\u003e\n\u003ctd\u003ePunishment for Transgressions\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 5\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eSecret Conduct\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e292-313\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 89\u003c\/td\u003e\n\u003ctd\u003eInfliction of Secret Punishment\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 90\u003c\/td\u003e\n\u003ctd\u003eReplenishment on the Treasury\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 91\u003c\/td\u003e\n\u003ctd\u003eThe Salaries of State Servants\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 92\u003c\/td\u003e\n\u003ctd\u003eConduct Proper for a Dependent\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 93\u003c\/td\u003e\n\u003ctd\u003eProper Behaviour of a Courtier\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 94\u003c\/td\u003e\n\u003ctd\u003eContinuance of the Kingdom\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 95\u003c\/td\u003e\n\u003ctd\u003eContinuous Sovereignty\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 6\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eThe Circle of Kings as the Basis\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e314-320\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 96\u003c\/td\u003e\n\u003ctd\u003eExcellences of Constituents\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 97\u003c\/td\u003e\n\u003ctd\u003eConcerning Peace and Activity\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 7\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eThe Six Measures of Foreign Policy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e321-384\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 98\u003c\/td\u003e\n\u003ctd\u003eEnumeration of the Six Measures\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 99\u003c\/td\u003e\n\u003ctd\u003eUse of Measures in Decline, Stable Condition and Advancement\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 100\u003c\/td\u003e\n\u003ctd\u003eConduct when Seeking Shelter\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 101\u003c\/td\u003e\n\u003ctd\u003ePolicies for the Equal, the Weaker and the Stronger Kings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 102\u003c\/td\u003e\n\u003ctd\u003ePeace-Treatises by the Weaker King\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 103\u003c\/td\u003e\n\u003ctd\u003eStaying Quiet after Making War\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 104\u003c\/td\u003e\n\u003ctd\u003eStaying Quiet after Making Peace\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 105\u003c\/td\u003e\n\u003ctd\u003eMarching after Making War\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 106\u003c\/td\u003e\n\u003ctd\u003eMarching after Making War\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 107\u003c\/td\u003e\n\u003ctd\u003eMarching with other Kings\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 108\u003c\/td\u003e\n\u003ctd\u003eConsiderations about Attack on a Vulnerable King and the Enemy\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 109\u003c\/td\u003e\n\u003ctd\u003eCauses Leading to Decline, Greed and Disaffection among Subjects\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 110\u003c\/td\u003e\n\u003ctd\u003eConfederated Allies\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 111\u003c\/td\u003e\n\u003ctd\u003eMarch of two Allied Kings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 112\u003c\/td\u003e\n\u003ctd\u003eTreaties with Stipulations, without Stipulations and with Deserters\u003c\/td\u003e\n\u003ctd\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSec. 113\u003c\/td\u003e\n\u003ctd\u003ePeace and War Connected with Dual Policy\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSec. 114\u003c\/td\u003e\n\u003ctd\u003eConduct of the King about to be Attacked\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 115\u003c\/td\u003e\n\u003ctd\u003eAllies Fit to be Helped\u003c\/td\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSec. 116\u003c\/td\u003e\n\u003ctd\u003ePacts for Securing an Ally, Money, Land an Undertaking\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSec. 116\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSec. 116\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSec. 116\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSec. 117\u003c\/td\u003e\n\u003ctd\u003eConsiderations about the King Attacking in the Rear\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSec. 118\u003c\/td\u003e\n\u003ctd\u003eRecoupment of Powers Become Weak\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSec. 119\u003c\/td\u003e\n\u003ctd\u003eEntrenching Oneself in a Fort in War with a Stronger King\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 120\u003c\/td\u003e\n\u003ctd\u003eConduct of the King Surrendering with Troops\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSec. 121\u003c\/td\u003e\n\u003ctd\u003eConduct of the King Subjugating by Force\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eSec. 122\u003c\/td\u003e\n\u003ctd\u003eThe Making of Peace\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 123\u003c\/td\u003e\n\u003ctd\u003eLiberation of the Hostage\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSec. 124\u003c\/td\u003e\n\u003ctd\u003eConduct towards the Middle King\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 125\u003c\/td\u003e\n\u003ctd\u003eConduct Towards the Neutral King\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 126\u003c\/td\u003e\n\u003ctd\u003eConduct towards the Circle of Kings\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 8\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eConcerning the Topic of Calamities\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e385-405\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 127\u003c\/td\u003e\n\u003ctd\u003eCalamities of the Constituent Elements\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 128\u003c\/td\u003e\n\u003ctd\u003eCalamities of the King and Kingship\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 129\u003c\/td\u003e\n\u003ctd\u003eVices of Man\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 130\u003c\/td\u003e\n\u003ctd\u003eAfflictions\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 131\u003c\/td\u003e\n\u003ctd\u003eHindrances\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 132\u003c\/td\u003e\n\u003ctd\u003eStoppages of Payment to the Treasury\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 133\u003c\/td\u003e\n\u003ctd\u003eCalamities of the Army\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 134\u003c\/td\u003e\n\u003ctd\u003eCalamities of the Ally\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 9\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eThe Activity of the King About to March\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e406-432\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 135\u003c\/td\u003e\n\u003ctd\u003eRelative Strength of Powers, Place and Time\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 136\u003c\/td\u003e\n\u003ctd\u003eSeasons for Marching on an Expedition\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 137\u003c\/td\u003e\n\u003ctd\u003eEmployment of Different Troops\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 138\u003c\/td\u003e\n\u003ctd\u003eEnquipping Troops for War\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 139\u003c\/td\u003e\n\u003ctd\u003eEmploying Suitable Troops against Enemy Troops\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 140\u003c\/td\u003e\n\u003ctd\u003eRevolts in the Rear\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 141\u003c\/td\u003e\n\u003ctd\u003eMeasures against Risings by Constituents\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 142\u003c\/td\u003e\n\u003ctd\u003eConsideration of Losses, Expenses and Gains\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 143\u003c\/td\u003e\n\u003ctd\u003eDangers from Officers\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 144\u003c\/td\u003e\n\u003ctd\u003eDangers from Traitors and Enemies\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSec. 145\u003c\/td\u003e\n\u003ctd\u003eDangers with Advantage, Disadvantage and Uncertainty\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 146\u003c\/td\u003e\n\u003ctd\u003eOvercoming Dangers by Different Means\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 10\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eConcerning War\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e433-453\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 147\u003c\/td\u003e\n\u003ctd\u003eSetting up of the Camp\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 148\u003c\/td\u003e\n\u003ctd\u003eMarch from the Camp\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 149\u003c\/td\u003e\n\u003ctd\u003eGuarding Troops during Calamities and at the Time of Attack\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 150\u003c\/td\u003e\n\u003ctd\u003eCovert Fighting\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 151\u003c\/td\u003e\n\u003ctd\u003eEncouraging the Troops\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 152\u003c\/td\u003e\n\u003ctd\u003eDisposition of Troops\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 153\u003c\/td\u003e\n\u003ctd\u003eGrounds Suitable for Fighting\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 154\u003c\/td\u003e\n\u003ctd\u003eFunctions of Infantry, Cavalry, Chariots and Elephants\u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 155\u003c\/td\u003e\n\u003ctd\u003eArrangement of Battle-arrays\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 156\u003c\/td\u003e\n\u003ctd\u003eDistribution of Strong and Weak Troops\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 157\u003c\/td\u003e\n\u003ctd\u003eModes of Fighting of Infantry, Cavalry, Chariots and Elephants\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSec. 158\u003c\/td\u003e\n\u003ctd\u003eStaff, Snake, Circle and Diffuse Arrays\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 159\u003c\/td\u003e\n\u003ctd\u003eCounter-arrays against Them\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 11\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003ePolicy towards Oligarchies\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e454-459\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 160\u003c\/td\u003e\n\u003ctd\u003eThe Policty of Showing Dissensions\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 161\u003c\/td\u003e\n\u003ctd\u003eForms of Silent Punishment\u003c\/td\u003e\n\u003ctd\u003e454\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 12\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eConcerning the Weaker King\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e460-473\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 162\u003c\/td\u003e\n\u003ctd\u003eThe Mission of the Envoy\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 163\u003c\/td\u003e\n\u003ctd\u003eFight with the Weapon of Diplomacy\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 164\u003c\/td\u003e\n\u003ctd\u003eAssassination of Army Chiefs\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 164\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 165\u003c\/td\u003e\n\u003ctd\u003eStirring up the Circle of Kings\u003c\/td\u003e\n\u003ctd\u003e465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 166\u003c\/td\u003e\n\u003ctd\u003eSecret Use of Weapons, Fire and Poison\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 167\u003c\/td\u003e\n\u003ctd\u003eDestruction of Supplies, Reinforcements and Raids\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 168\u003c\/td\u003e\n\u003ctd\u003eOverreaching the Enemy by Trickery\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 169\u003c\/td\u003e\n\u003ctd\u003eOverreaching the Force\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 170\u003c\/td\u003e\n\u003ctd\u003eVictory of the Single King\u003c\/td\u003e\n\u003ctd\u003e470\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 13\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eMeans of Taking a Fort\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e474-493\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 171\u003c\/td\u003e\n\u003ctd\u003eInstigation of Sedition\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 172\u003c\/td\u003e\n\u003ctd\u003eDrawing the Enemy out by Means of Stratagems\u003c\/td\u003e\n\u003ctd\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 173\u003c\/td\u003e\n\u003ctd\u003eEmployment of Secret Agents\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 174\u003c\/td\u003e\n\u003ctd\u003eLaying Siege to a Fort\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSec. 175\u003c\/td\u003e\n\u003ctd\u003eStorming a Fort\u003c\/td\u003e\n\u003ctd\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSec. 176\u003c\/td\u003e\n\u003ctd\u003ePacification of the Conquered Territory\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 14\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eConcerning Secret Practices\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e494-511\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 177\u003c\/td\u003e\n\u003ctd\u003eSecret Practices for the Destruction of Enemy Troops\u003c\/td\u003e\n\u003ctd\u003e494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSec. 178\u003c\/td\u003e\n\u003ctd\u003eDeceiving through Occult Practices\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSec. 178\u003c\/td\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSec. 179\u003c\/td\u003e\n\u003ctd\u003eCounter-measures against Injuries to One's Own Troops\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBook 15\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd colspan=\"3\"\u003e\u003cb\u003eThe Method of the Science\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e512-516\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSec. 180\u003c\/td\u003e\n\u003ctd\u003eDevices Used in the Science\u003c\/td\u003e\n\u003ctd\u003e512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"4\"\u003eIndex of Principal Topics\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART THREE\u003cbr\u003e\u003ci\u003eA Study\u003c\/i\u003e\n\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eArthasastra: Scope and Origin\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Kautiliya Arthasastra: Content and Form\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eSources\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAuthor and Date\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe State in Kautilya\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eSociety and Social Life\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eState Economy\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eState Administration\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eLaw and Administration of Justice\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eInternal Security\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eDefence and External Affairs\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eConcluding Remarks\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eWord Index\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"R. P. Kangle","offers":[{"title":"Default Title","offer_id":42661689098378,"sku":"","price":3300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/KAUTILIYAARTHASHASTRA.jpg?v=1672733126"},{"product_id":"the-padma-purana-english-translation-10-volumes-ancient-indian-tradition-and-mythology-aitm-vols-39-48","title":"The Padma Purana 10 Parts in Set (AITM Vol. 39 to 48)","description":"\u003cp style=\"text-align: left;\"\u003eThe Purana is a class of literature that treats ancient religion, philosophy, history, sociology, politics, and other subjects. It is an Encyclopaedia of various branches of knowledge and ancient wisdom. It has been defined as a class of literature that contains material on the topics of Creation, Dissolution of Manus, Ages of Manus, Genealogies, and the History of glorious kings. For dealing primarily with these subjects it has been called Pancalaksana a little that was incorporated in the Puranas themselves and had become popular by the Fifth Century A.D., for it was included by Amarasimha in his lexicon 'Amarakosa'. But as the process of interpolation continued, the Pancalaksana definition was found inadequate. The Puranic redactors adopted a Dasalaksana definition that suited the contemporary text. Still, the dynamic forces were at work and the process of insertion, modification, and abridgment went on it was soon discovered that the Dasalaksana definition too fell short of an actual fact. It was found that the Puranas contained certain aspects that were not covered by any of the five or ten characteristics. Besides some of the characteristics covered by the Pancalaksana or Dasalaksana definition were not found in certain Puranas. In fact, the Purana as a class represents the different phases and aspects of the life of diverse ages. It is impossible to adopt a standard definition for the class of literary composition that contains heterogeneous phases and aspects. Moreover, a definition framed on the numerical basis of points is bound to be imperfect. The Puranas are divided into two classes the Mahapuranas and the Upapuranas. Each class consists of eighteen Puranas. Thus the number of Puranas is thirty-six.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart I\u003c\/b\u003e\u003c\/center\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;\"\u003eThis is the first part of the Padma Purana in English translation and the thirty-ninth volume in the series on Ancient Indian Tradition and Mythology. It comprises the first thirty-three chapters of the first section called Srstikhanda or the Section on Creation of the Purana which is very huge in size. This Purana, as it appears in the Venkaesvara edition which this translation follows, consists of seven big sections or Khandas, namely, Srsti, Bhumi, Svarga, Brahma, Patala, Uttara and Kriyayogasara and is said to contain 55000 verses, though the actual number is much less. The translation of the whole Purana is planned to run into as many as ten volumes of the present size and may take some years for its completion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Padma Purana takes its name after the Primordial Lotus from which god Brahma, the Creator, was born. Dr. Deshpande has given a brief Khanda-wise summary of the Purana in his Introduction which appears in this volume. As the 'Contents' show, the reader will find herein and enjoy some very interesting accounts and stories, such as that of the churning of the ocean by the gods and demons, the destruction of Daksa's sacrifice by god\u003cspan\u003e Siva\u003c\/span\u003e, the chopping-off of Brahma's fifth head by the same god, the drinking-up of the ocean by the sage Agastya and so on. A very amusing story appears in Chapter 13, of how Brhaspati, the preceptor of gods, impersonates Sukra, the preceptor of demons, and how he corrupts and demoralizes the latter by preaching heretical doctrines to them with a view to make the gods who were very often defeated by the demons in war, victorious over them. A good portion of this Part is also devoted to the glorification of Pukara as a sacred place of pilgrimage. A number of fasts and vows are recommended and the merits of observing the same are described in detail.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of this series was envisaged in 1970 by the late Lala Sundar Lal Jain of Messrs. Motilal Banarsidass. Thirty- nine volumes of the series including the present one have so far been published and others are in progress. Complete sets of eleven major Puranas viz, Agni Bhagawata, Brahma Brahmanda Garuda, Kurma, Linga, Narada, Siva, Vardha, and Vayu are already available many of which have been reprinted over and over again.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is our pleasant duty to put on record our sincere thanks to Dr. R.N. Dandekar and the UNESCO authorities for their kind encouragement and valuable help which render this work more useful than it would otherwise have been. We are extremely grateful to Dr. N.A. Deshpande for translating the text. We are also thankful to all those who have been helpful in our project.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOriginally the word Purana seems to have been understood in the sense of an 'old legend' but it is variously explained by different Puranas. YouPurana says that it is called Purana because it lives in the past or it breathes ancient times Brahmanda Purana says that it is so called since it existed in olden times. Padma Purana offers the following explanation: pint (V.2.53) It is called Purana because it desires or likes the past. It is, in other words, interested in the past, and there describes the past. Thus these explanations suggest that the Purana literature deals with the past. Matsya Purana (53.63), in fact, describes the Puranas as 'containing the records of past events'. It, therefore, appears that originally the term Purana signified an ancient tale or narrative. Such tales existed prior to\u003cspan\u003e Vedas\u003c\/span\u003e. This seems to be the meaning of such statements as (Padma I.1.45). Various traditions also accept the sacredness of Puranas. Atharva Veda refers to Puranas in the singular at XI.7.24 and XV.6.10-11. Satapatha Brahmana (XI.5.6-8) also mentions Itihasa-purana as one word. It gives Purana the status of Veda. Taittiriya Arazyaka (11.10) refers to Puranas and Itihasas. Gautama Dharmasutra (XI.19), Kautilya's Arthajastra (V.6, p.257), and Stuctis like Mane (111.232) refer to Puranas. Mahabhjrata refers to Puranas both in the singular (at Adiparvan 5.2, antiparvan 208.5 etc.) and in the plural (at Striparvan 13.2).\u003cspan\u003e Mahabharata \u003c\/span\u003ealso mention by name Matsya Purana (in Vanaparvan 185.53). It is not proved beyond doubt whether Atharva Veda XI.7.24 refers to actual books by the word Purana. Thus it is not certain when actually Puranas as books came to be referred to. Puranas themselves say that originally there was one Purana only (Vdyu I.60.61 Linga Padma V.1.45) later on they came to be divided into 18 (Padma V.1. 51-52).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmarasimha the author of the Amarakosa gives the following verse explaining the characteristics of a Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis definition is also found in some of the Puranas like Vdyu 4.10-11 Varaha 2.4 Sarga creation Pratisarga - recreation after dissolution of the world Vamsa dynasties of gods the sun and the Moon and the patriarchs Manvantra the vast periods of time so called after a Manu Vamsa nucaritadeeds and history of the descendants of the solar lunar and other dynasties. But the Puranas do not fully conform to this description. Some contain many more topics while some barely touch these five topics at some length. It has been shown that these five characteristics occupy less than three percent of the extent of the Puranas that have come down to us. It is only Visnu Purana that largely conforms to this description but even it also contains other religious and social topics Dana (gifts) Vrata (religious observances). Tirtha (sacred places) and Sraddha (rites in honor of the dead ancestors) occupy a bulk of the contents (at least one lakh slokas) of the extant Puranas. The Pancalaksana description, therefore, does not properly cover their contents. So it is maintained that the Pancalaksana definition is applicable to Uparanas and the Dasalaksana definition to Mahapuranas. The Dasalaksana definition runs as follows.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to the topics like sarga, this definition includes Vrtti (means of livelihood) Raksa (protection i.e. incarnation of God for protection of devotees) Samstha (four kinds of Laya) Hetu (jiva the soul that is subject to avidya and the collects karman) and apasraya (Brahman the refuge go Individual souls). Matsja Purana (53.66-67) says that in addition to these ten characteristics, Purai3as also deal with such topics as the glorification of Brahman, Visnu, the Sun, Rudra, preservation and dissolution of the world, the four goals of human life, like\u003cspan\u003e Dharma\u003c\/span\u003e, Artha etc. But even this Matsya description is not adequate, since Puranas have undergone re-editions, due to the addition of fresh matter, substitution of existing matter, and omission and modification of it. As Haraprasad Sastri observes (Journal of the Behar [and Orissa] Research Society, XIV, p.329), \"Anything old may be the subject of a Purana, and it covers all the aspects of life.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe characteristics like Sarga are discussed in various Puranas: Brahma (1.3), Brahm4nqa (11.8-13), Vayu (4-6), Padma (1.3) discuss Sarga. Brahma (2.32-37), V4nu (1.2ff) deal with Pratisarga. V4yu (99), Visnu (IV),\u003cspan\u003e Karma \u003c\/span\u003e(1.20-25), Bhagocata (IX and XII) treat Vartias; while Visma (111.1.2), Karma (1.51) deal with Manvantaras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePuranas are divided into two categories: Mahapuranas and Upapuranas. The number of Puranas is stated to be eighteen. As Kane observes, \"The number 18 was probably due to the fact that the number is prominent in several connections as regards Mahabharata. The Bharata war was fought for 18 days, the total of the vast armies engaged in the conflict came to be 18 aksauhinis, the epic has 18 parvans, the Gita also has 18 chapters\" History of Dharmasastra, Vol. V, p. 842) - This list of 18 Mahapuranas is given in almost every Purana (see e.g. Padma IV.100.51-54). The order of Puranas that is generally accepted by the tradition is: (1) Brahma, (2) Padma, (3) Vizu, (4) Vayu, (5) Bhagavata, (6) ,Naradiya, (7) Markandeya, (8) Agni, (9) Bhavisya, (10) Brahmavaivarta, (11) Varaha, (12) Linga, (13) Skanda, (14) Vamana, (15) Karma, (16) Matsya, (17) Ganscia, and (18) Brahmanda. Some place Devibhdgavata (or Kalinpurana) in place of (Vaisnava) Bhagavata and Siva in place of Vayu. But give is not looked upon as a Mahakuraza. Dealbhagavata has the following couplet to help memorize the names of the Puranas: refers to the two puranas the names of which begin with they are and similarly the word signifies the two Puranas the anmes of which begin with they are and the names of others Puranas are to be memorized similarly.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe controeversy like the claim of Siva Purana to be a Mahapurana is tired to be set at rest by taking their number to be 19 or 20.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/center\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;\"\u003eHere is part II of the Padma Purana in English translation being the 40th volume in the series of Ancient Indian Tradition and Mythology (AITM). It comprises the remaining 49 chapters viz. chaps. 34-82 of the first Srstikhanda or the section on creation which is now complete.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader would like to have some idea of the contents of this part at the outset. As unual this part also contains a number of well known narratives such as those of Rama Siva-Parvati Nrsimha Garuda, Ganesa the rape of Ahalya Visnu's incarnation in the from of Varaha the descent of\u003cspan\u003e Ganga \u003c\/span\u003eetc. the birth stories of Kapila Vajranga Parvati Karitikeya and a number of demons such as madhu and Kaitabha are also found in this part. The long drawn war between gods and demons is described graphically in detail in several chapters some prominent generals of the latter mentioned by name being Kalanemi Taraka Namuci, Muci Kalakeya, Kaleya, tareya Devantaka Durdharsa Durmukha Madhu and Vrtra. Finally gods come out victorious with the slaying of Hiranyaksa by Visnu.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeveral stories occurring in this part are related for the inculcation of religious and pious deeds as well as moral virtues e.g. adoration of parents devoton to the performance of duties pertaining to one's caste and stage of Sraddha etc. in this connection mention may be made of the Stories of Kings Sveta Aksaya and Danda of Muka Tuladhara Adroha Pativarta Vaisnava, Sevya, Mandavya etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will also find here a number of hymns of gods Braham, Visnu, Siva, Ganapati the sun the Moon etc. composed for the benefit of the devotees. Rites are described for the appeasement of evil planets. Great merit has been attached to benevolent deeds such as digging wells and tanks planting trees constructing bridges drinking water to pilgrims and travelers etc. some chapters are devoted to the praise of Rudraksa Tulasi and Dharti. An interesting and noteworthy feature of this part is the mention of sinful tribes such as Nagnakas, Avackas, Kuvadas, Kharpas, Darunas probably some heretical religious sects of India and more importantly of foreigners such as hairless and beardless Yavanas cow eating Turuskas and Mlecchas obviously referring to the historical event of foreigners invasion of India especially by the Muslims. This event gave rise to the glorification and worship of cows which came to be considered as sacred as Agni and Brahmans all the Three together with the Vedas Spoken of as born form Brahma's Mouth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/center\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;\"\u003eThis is the third part of the Padma Purana translated into English and the 41st Volume of the Ancient Indian Tradition and Mythology series. Herein are included Chapters 1-90 of Bhumikhanda or the Section on the Earth which is the second of the seven sections into which the Purana is divided.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader would naturally expect, as the name 'Bhumikhanda' suggests, a description of the geography and history of the Earth in this section, but will actually find nothing like that. And this is true about all the sections. As a matter of fact, the names of the sections here as well as in the other Puranas are just arbitrary, having in the present shape no relevance to the contents. Perhaps in the remote past or originally they had a relevance but in the course of time their logical structure was lost and a lot of interpolation made them all alike dealing with similar topics irrespectively of the names assigned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs usual, this part contains a number of well-known legends, especially those of Vena, Prthu and Yayati, and also the off- repeated myths of the slaying of the demons Bala and Vrtra, Hiranyakasipu and Hiranyaksa, the birth of Maruts, the anecdotes of Iksvaku's hunting, Diti's wailing and the like.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe section begins with the story of Sivasarman and his virtuous Sons whose devotion to parents is put to severe test and finally established as constant and firm. The glorification of devotion to parents (Pitrbhakti) is again taken up in chapters 63 and 84 and parents are given as high a status as that of a sacred place of pilgrimage in chapter 62. One will find allegorical description of body and soul in chapters 7 and 8. In the story of Suvrata (Ch. 11) four kinds of Sons nit described followed in the subsequent chapters by the enumeration of the basic virtues and the post-mortem status and suffering of the virtuous and sinners respectively. The virtue of dana (charity) is highly praised and treated of in detail along with a description of those who deserve it and the fruits of making gifts to Brahmanas and other deserving persons. The fruits of nityadana (regular charity) and naimittikadan (occasional charity) are described in detail separately.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDevotion to god Visnu is a recurring theme of this section though it is also said that all the gods of the Hindu trinity Brahma Visnu and Siva are equal. To propitiate Visnu a number of vows are enjoined and the recitation of a hymn containing a hundred names of the god is recommended as giving salvation in chapter 87. Yayati is mentioned as the greatest patron of the Vaisnava faith. It was during his reign that Vaisnavism enjoyed the greatest propularity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 37 countains an adverse reference to Jainism. There a heretic who is none else but a follower of Jina is described who is dead against the vedic religion who by his radical doctrines turns king Vena away from the practice of Dharma and makes him a sinner leading ultimately to his total ruin.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart IV\u003c\/b\u003e\u003c\/center\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;\"\u003eIn this IV part of the Padma Purana are included the remaining chapters, 91-125, of the second section, Bhumikhanda, and the whole of the third section, Svargakhanda, having 62 chapters in all.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur observation that the names of the sections have little relevance to the contents is further corroborated in this part. One may look, for example, at the contents of the Svargakhan4a. The second chapter of it treats creation and should logically go to the first section, Srstikhanda. Chapters 3-9 deal with the division of the earth into islands (dvipas), their mountains, rivers, countries and their population etc., which are more appropriately the topics of Bhumikhanda. Again, almost all of the remaining chapters of this section deal with the holy places of India, the merits acquired by visiting them, taking a bath, performing charities, offering pindas to the manes and worship to gods, and the codes of conduct laid down for the various castes and stages of life as well as do's and don'ts in respect of eating etc., which being very much 'earthly' matters logically belong to the Bhumikhanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome conflicting statements about the size and structure of the Purana are also found in this part. For example, the Bhumikhanda, chapter 125, says that the number of verses in the Purana was 52000 in Treta, 22000 in Dvapara and 12000 in Kali, while the Svargakhatzc1a, chapter 1, gives a static figure of 55000. And similar is the case with the sections of the Purana. According to the Bhumikhanda, chapter 125, the Purana has five sections only, viz. Srsti, Bhumi, Svarga, Patala, and Uttara, thus leaving Brahma and Kriyayoga, whereas the Svargakhaz4a, Chapter 1, enumerates six sections, viz., Adi, BhUmi, Brahma, Patala, Kriya and Uttara. In this latter list the names of Srsti and Svarga (its own name!) are missing and an unfamiliar name 'Adi' appears. In the last chapter (62), however, the name for this section occurs as 'Ad-svarga', which would imply that this, i.e. Svargakhanda, was the first section of the Purana, thus refusing any locus standi to the Srstikhanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow a few words about the contents. The reader will find some new and interesting anecdotes and stories here extolling holy places such as Pukara, showing the efficacy of a bath in the rivers Reva, Ganga etc., or of Visnu's name, and glorifying worship of some god, e.g. Visnu or Siva, or some virtuous conduct. Subahu's story shows that a gift of food, especially to a Brahmana, is the best charity, and is even superior to penance. The stories of Asokasundari (II. 102ff), Kamoda (II. 118ff), and of the five gandharva maidens (III. 22ff) have a good deal of dramatic interest. The story of J-Iemakm3dala and his two wicked sons (ITT. 30ff) shows the efficacy of the river Yamuna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePilgrimage to holy places is treated in great detail. Next in importance is the code of conduct prescribed for the celibate student, the householder, the anchorite, and the ascetic (III. 51ff). Do's and don'ts in respect of eating etc. are minutely discussed. Giving shelter and food to Brabmanas is considered highly meritorious. The gift of a cow to a brahmana at Prayaga is supposed to liberate not only the donor but also his son, wife, and servants. Worshipping brahmanas is shown to be superior even to bathing at a holy place. Mother is spoken of as the most venerable person and maligning others the greatest sin for which there is no atonement. A brahmana not responding to salutation is condemned as Sudra and one is advised not to salute him. Protection of even such insignificant insects as lice and bugs is prescribed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThird in length is the description of the earth's geography which to a large extent seems to be a product of imagination rather than of a scientific survey, as is obvious from the highly exaggerated figures given therein. To take a few examples: The height of the Jambu tree which lends its name to the Jambudvipa, is said to be one thousand and a hundred yojanas (1 yojana= 8\/9 miles); the Malyavat mountain measures fifty thousand yojanas; the span of human life in the Bhadrava country is said to be ten thousand years. The reader will find many more interesting descriptions here.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart V\u003c\/b\u003e\u003c\/center\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;\"\u003eThis is Part V of the voluminous Padma Purana and Volume 43 in the series of Ancient Indian Tradition and Mythology. It comprises the whole of Section IV named Brahmakhanda (chapters 1-26) and part of Section V named Patalak-haic1a (chapters 1-67).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLet us here give a brief outline of the contents of this part. The Brahmana deals mainly with various aspects of Visnu\u003cspan\u003e Bhakti \u003c\/span\u003eor devotion to the god Visnu. Out of its 26 chapters, as many as 19 preach devotion to Visnu directly in most and indirectly in a few, strengthening it with the help of short anecdotes and stories.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDevotion to Visnu is recommended as the quickest and surest way to liberation in this Kali age. No pilgrimage, no bathing in Ganga, in short, nothing else need be done by such a devotee. The characteristics of a devotee of Visnu are described in vv. 21-32 of chapter 1. The story of a thief named Dandaka shows how a solitary and insignificant act performed once destroyed even his gravest sins committed in the past, and the one of a pious Brahmana Vaikuntha and a rat shows how an accidental act of brightening the flame of a lamp burning in a Visnu temple on the part of the rat liberated it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eObserving a fast on a Jayanti day is strongly advised. The merits thereof and awful results incurred by its non-observance are described in detail. Six meritorious Jayantis are mentioned, Krsnajanmastami and Radhastmi being the two most prominent ones.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEkadasi is said to be Visnu's day and the importance of fasting on this day is greatly emphasized, Various means Of winning the favor of the god Visnu are described in chapter 16.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWorship of Tulasi plant, offering its leaves to the deity, wearing a rosary of Tulasi wood around one's neck and a garland of Tulasi leaves are praised as highly efficacious in destroying one's sins and freeing oneself from the clutches of Yama's messengers. Uttering Visnu's name is regarded as highly meritorious and leads to Vaikuntha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome minor themes of this Section include deeds responsible for sonless ness, the birth of a daughter, of a good son, and for stillbirth; churning of the ocean as initiated by a curse of sage Durvasa who is reputed to become furious for very flimsy reasons; protection offered to a brahmana as highly meritorious, illustrated by the story of sage Vivamitra and how he averted a tragedy by offering himself as a victim in a Naramedha sacrifice in place of a brahmana boy; pacificator acts recommended for saving oneself from sins incurred by indulging in illicit intercourse and eating feces, drinking urine, sipping wine, etc.; and importance of keeping a promise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Patatakhaic1a devotes its first 68 chapters to the ever-well-known Ramayana story, out of which all but the last are included in this Part. This is a Vai5r3ava theme par excellence, as Rama was an incarnation of Visnu born for the divine purpose of eliminating the demons headed by Ravana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of these chapters from Eight onwards describe Rama's Horse Sacrifice. Chapters 12-53 narrate a number of interesting episodes associated with the Horse's journey over the whole of the earth, including the various thrilling battles that Satrughna's army had to fight to free the Horse from the rival kings who for some reason came to challenge the supremacy of Rama. In chapter 54 the ascetic boy Lava binds the Horse, and chapters 60-66 describe the crushing defeat suffered by Satrughna's army at the bands of the two ascetic brothers Kusa and Lava.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIncidentally, chapters 55-59 describe the washerman's scandalous talk about Sita heard and reported to Rama by the spies and the consequent banishment of Sita and the birth of Kusa and Lava in the hermitage of sage Valmiki under his own loving care, who at an appropriate moment discloses the identity of the two sons of Sita to Rama who then owns them as his heirs. Sita after a lot of persuasion returns to Rama and the Horse Sacrifice is happily concluded even without the victim who miraculously gives up his equine form at Rama's touch and assumes a divine form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart VI\u003c\/b\u003e\u003c\/center\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;\"\u003eThis forty-fourth volume in the series of Ancient Indian Tradition and Mythology comprises the sixth part of the Padma-Purava containing the remaining chapters (68-117) of the fifth section of the Purana, viz. Patalakhanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLike the foregoing parts, this part also contains a number of interesting topics and a good variety of fascinating stories and anecdotes characterized by fine dramatic qualities and poetical fancy and flavor. The most dominating themes are the worship of god krsna or Visnu and the importance of the month of Vaisakha for Visnu worship, the worship of Siva and his Phallus, and the efficacy of sacred ash therein. Some striking observations of the Purana in this part ate noted here.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKrsna is the Supreme Being and the three gods of the Trinity are equal to a croreth of a croreth (i.e. insignificant) part of his feet.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe purification of Visnu's devotees is accomplished in twelve ways, viz, purification of the feet by going found the idol with devotion etc., purification of the hands by taking leaves and flowers etc. for his worship, purification of speech by describing his virtues etc., that of ears and eyes by listening to stories of Krspa, witnessing his festival etc., and of the head, of the heart, of the nose and so on in ways described in ch. 78.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWorship of Krsna is of five kinds, viz. Abhiganiana, Upadana, Toga, Svadhyaya, and liya as explained in ch. 78.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThirty-two offenses against Visnu such as going to the Lord's temple in vehicles, drinking spirituous liquor etc. are described in ch. 79.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFive sacred rites are prescribed for a devotee of Visnu, such as marking the body with a mark of conch etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile the first three castes should worship in the manner laid down in the scriptures, women and Saudras who are exempted from this should propitiate Visnu by uttering his name.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to the common flowers used in worship to please Visnu eight internal flowers are described in ch. 84 such as harmlessness control of senses etc. A few flowers are also mentioned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDevotion is said to be of various kinds in ch. 85 viz (1) mental (2) of Speech and (3) of body and again (1) Secular (2) Vedic and (3) Spiritual.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe name of Ganga is said to be very efficacious in destroying signs. If a man at a distance of thousands of Yojanas remembers Ganga he even though a sinner obtains the highest position.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn ch.90 beauty good character truthfulness nobleness religious merit sweetness internal and external purity devotion to the husband service to him patience and affection have been called the eleven ornaments of a woman.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ein ch. 94 it is said that there is no other worthily recipient than Brahmans there is no god higher than Visnu no holy place like Ganga no prayer like Gayatri no vow like that of Dvadasi no friend like wife no virtue like compassion no happiness like freedom no asrama like that of a householder no better conduct than truthfulness no greater pleasure than contentment and no better month than vaisakha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart VII\u003c\/b\u003e\u003c\/center\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;\"\u003eWith the publication of this seventh part of the Padma Purana we have now made available forty-five volumes in the AITM series to the students and scholars of Indology. This part comprises chapters 1-81 of the sixth and the largest section, viz. Uttarakhand of the Padma Purana, consisting of a total of 255 chapters. Though the existing text of the Purana is complete in seven sections, the Kriyayogakhanda being the last, the present section in chapter 1, vv. 66-70 enumerates only five sections as belonging to the Purana, omitting thus two sections, viz, the Brahma and Kriyayoga. It appears that originally there were only five sections, the Uttarakhand, as the name itself indicates, being the last one, but later two more sections were added. As to the period of time when this was done, Winternitz opines that it was perhaps after the composition of the Bhagavata.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe major themes of this part are the birth, adventures, and ultimate defeat and death of the demon Jalandhara in chapters 3-18 and a description of the Ekadasi and other vows in chapters 30-70 and 77. There is a duplication of two names, viz. Putrada Ekadai and Kamada Ekadasi, as the former occurs as the title of two chapters, 41 and 55, and the latter as that of chapters 47 and 63. This could be taken as one of the indications of the multiple authorship of the Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will find the following information gleaned from this part, especially instructive.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe gods Siva and Visnu are not different but identical. \"Visnu is Siva and Siva is Visnu.\" We can say that they are only functionally two but existentially one, and this has been emphasized by the Puranas frequently elsewhere also as an answer perhaps to the controversy arising from the appearance of divergent warring sects in the course of time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRidiculing gods, their images, and religious and sectarian practices associated with their worship due to egotism, particular sectarian learnings, etc. is strongly disparaged. A Brahmana indulging in this is declared to be a candela and one is said to undergo a very despicable birth for thousands of years in the form of worms in feces.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuttering God's names is recommended as especially efficacious in this age for freeing oneself from sins and attaining the highest spiritual position. A man obtains by repeating the names of Visnu in the Kali age what he obtains by meditation in the Krta age by performing sacrifices in the treated age and by worshipping Visnu in the Dvapara age. The thousand said that a thousand names are equal to the single name Rama.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe authors of the Purana have a good sense of humor as is proved on many occasions when we meet a ludicrous or incongruous situation in this part as well as elsewhere. God Brahma is usually made a laughingstock on account of his beard. Once Brahma takes the child Jalandhara in his lap when the latter catches his beard which the former is unable to free from his hand this naturally makes the child's father Ocean laugh. In another situation, Siva fashions a disc out of the tejas contributed by gods and sages for the destruction of the mighty demon Jalandhara. Siva gives that disc into Brahma's hands for inspection and appreciation. He sees that the beard of Brahma is burnt by the sparks issuing from the powerful weapon laughs and takes it quickly back. Brahma is again made a butt of laughter when Kirtimukha a hungry attendant of Siva proceeds to eat Brahma but is warded off by Siva. Perhaps this indicates that the cult of this god of the Trinity had already declined and lost its popularity long before this Purana was composed while the Saiva and Vaisnava cults were still very much thriving.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are so many passages in this part that show us against the popular belief of there being one Nandin that at least two Nandins existed in Siva's entourage one the chief of Siva's attendants and a general of his army and the other the bull Siva's vehicle. Siva said to Nandin the chief of his attendants. You should kill the brave great demon Jalandhara in Battle again. Then hearing the words of Parvati Siva said to Virabhadra quickly make ready my bull.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"97%\"\u003e\u003ccenter\u003e\u003cb\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"3%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eINTRODUCTION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA PURANA: SECTION I: SRSTIKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Introductory\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Contents of the Section on Creation\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Kinds of Creation\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Birth of Laksmi\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Destruction of Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Birth of Devas, Daityas, Birds and Serpents etc.\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Description of Manu Periods\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Description of the Solar Race\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. General Rules of Sraddha Performance\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. The Greatness of Pitrs\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. A List of Sacred Places\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. The Dynasty of Yadu\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. The Deeds of the Avatara (Incarnation)\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Chopping-off of Brahma's Head by Rudra\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. Importance of Dwelling at a Sacred Place\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. The Acquisition of Gayatri\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Savitri's Curses and Gayatri's Boons\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. The Greatness of Nanda-Praci\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Conversation of the Seven Sages\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. The Rules of Ablution\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. The Greatness of Puskara and Some Important Vows\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. On Vows\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. The Vow for Prostitutes\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. The Vow of Angaraka Caturthi\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. The Vow of Adityasayana\u003c\/td\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. The Vow of Rohinicandrasayana\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27. Installation of Lakes etc.\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28. The Planting of Trees\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29. The Vow Called Saubhagyasayana\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30. Origin of Visnu's Steps\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31. The Account of Sivaduti\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32. Descent of a Holy Place\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33. Rama's Visit to Markandeya's Hermitage\u003c\/td\u003e\n\u003ctd\u003e408\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\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA: SECTION I: SRSTIKHANDA (Contd.)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34. The Gift of Brahmanda\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35. The Killing of a Sudra Ascetic\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36. Conversation between Rama and Agastya\u003c\/td\u003e\n\u003ctd\u003e468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37. Rama's Abstaining from the Performance of Rajasuya\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38. The Installation of the Image of Vamana\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39. The Birth of the Lotus\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40. The Army of Demons\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41. The Rise of the Lotus and the War between Gods and Demons\u003c\/td\u003e\n\u003ctd\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42. Taraka's Victory in the War between Gods and Demons\u003c\/td\u003e\n\u003ctd\u003e556\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43. Gauri's Marriage\u003c\/td\u003e\n\u003ctd\u003e565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44. The Birth of Kumara and the Death of Taraka\u003c\/td\u003e\n\u003ctd\u003e605\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45. The Manifestation of Narasimha\u003c\/td\u003e\n\u003ctd\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46. Purificatory Rites of a Brahmana\u003c\/td\u003e\n\u003ctd\u003e636\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47. The Birth of Garuda\u003c\/td\u003e\n\u003ctd\u003e655\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48. Importance of Bull (and Cow)\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49. Good Conduct\u003c\/td\u003e\n\u003ctd\u003e685\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50. The Account of the Five\u003c\/td\u003e\n\u003ctd\u003e696\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51. The Story of a Faithful Wife\u003c\/td\u003e\n\u003ctd\u003e723\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52. On Women's Conduct\u003c\/td\u003e\n\u003ctd\u003e730\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53. Non-covetousness of a Sudra\u003c\/td\u003e\n\u003ctd\u003e740\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54. The rape of Ahalya\u003c\/td\u003e\n\u003ctd\u003e746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55. The Birth of Lauhitya\u003c\/td\u003e\n\u003ctd\u003e750\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56. The Account of the Five\u003c\/td\u003e\n\u003ctd\u003e755\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57. In Praise of (Digging a) Tank etc.\u003c\/td\u003e\n\u003ctd\u003e759\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58. In Praise of Planting Trees etc.\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59. In Praise of Rudraksa\u003c\/td\u003e\n\u003ctd\u003e767\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60. In Praise of Tulasi\u003c\/td\u003e\n\u003ctd\u003e785\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61. Glorification of Tulasi\u003c\/td\u003e\n\u003ctd\u003e798\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62. In Praise of the Ganga\u003c\/td\u003e\n\u003ctd\u003e801\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63. A Hymn to Ganapati\u003c\/td\u003e\n\u003ctd\u003e812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64. Another Hymn to Ganapati\u003c\/td\u003e\n\u003ctd\u003e814\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65. The Slaying of Kalakeya\u003c\/td\u003e\n\u003ctd\u003e816\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66. The Slaying of Kaleya\u003c\/td\u003e\n\u003ctd\u003e825\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67. The Slaying of Bala and Namuci\u003c\/td\u003e\n\u003ctd\u003e827\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68. The Slaying of Muci\u003c\/td\u003e\n\u003ctd\u003e831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69. The Slaying of Tareya\u003c\/td\u003e\n\u003ctd\u003e831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70. Devantaka, Durdharsa and Durmukha Slain\u003c\/td\u003e\n\u003ctd\u003e833\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71. The Second Namuci Slain\u003c\/td\u003e\n\u003ctd\u003e835\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72. The Slaying of Madhu\u003c\/td\u003e\n\u003ctd\u003e837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73. The Slaying of Vrtra\u003c\/td\u003e\n\u003ctd\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74. The Slaying of Tripura's Son\u003c\/td\u003e\n\u003ctd\u003e843\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75. The Hymn of Victory at the End of War between Gods and Demons\u003c\/td\u003e\n\u003ctd\u003e846\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76. The Exposition of Merit\u003c\/td\u003e\n\u003ctd\u003e854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77. The Vow of Saptami in Honour of the Sun\u003c\/td\u003e\n\u003ctd\u003e866\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78. The Pacification of the Sun\u003c\/td\u003e\n\u003ctd\u003e875\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79. The Story of Badresvara\u003c\/td\u003e\n\u003ctd\u003e880\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80. The Worship of the Moon\u003c\/td\u003e\n\u003ctd\u003e884\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81. The Birth of Bauma and His Worship\u003c\/td\u003e\n\u003ctd\u003e886\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82. The Worship of the Planets\u003c\/td\u003e\n\u003ctd\u003e891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart III\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\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION II : BHUMIKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Story of Sivasarman\u003c\/td\u003e\n\u003ctd\u003e897\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Life is Restored to Vedasarman\u003c\/td\u003e\n\u003ctd\u003e902\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Heroic Deed of Visnusarman\u003c\/td\u003e\n\u003ctd\u003e904\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Somasarman's Dvotion Put to Serve Test\u003c\/td\u003e\n\u003ctd\u003e909\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. The Consecration of Indra\u003c\/td\u003e\n\u003ctd\u003e913\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Diti's Wailing\u003c\/td\u003e\n\u003ctd\u003e920\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Account of the Body\u003c\/td\u003e\n\u003ctd\u003e923\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Account of the Soul\u003c\/td\u003e\n\u003ctd\u003e930\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Instructions to Diti\u003c\/td\u003e\n\u003ctd\u003e938\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. The Practice of Penance by Demons\u003c\/td\u003e\n\u003ctd\u003e939\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. The Story of Suvrata\u003c\/td\u003e\n\u003ctd\u003e943\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Dialogue between Somasarman and Sumana\u003c\/td\u003e\n\u003ctd\u003e946\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Sumana Explains Ten Basic Virtues\u003c\/td\u003e\n\u003ctd\u003e955\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Sumana Describes the Death of the Virtuous\u003c\/td\u003e\n\u003ctd\u003e958\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. The Death of Sinners\u003c\/td\u003e\n\u003ctd\u003e962\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. The Death and Post-mortem State of Sinners\u003c\/td\u003e\n\u003ctd\u003e963\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. The Story of Somasarman's Previous Birth\u003c\/td\u003e\n\u003ctd\u003e965\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. The Account of Somasarman's Birth in a Brahmana family\u003c\/td\u003e\n\u003ctd\u003e969\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Somasarman's Eulogy of Visnu\u003c\/td\u003e\n\u003ctd\u003e972\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. The Birth of Suvrata\u003c\/td\u003e\n\u003ctd\u003e977\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. Suvrata's Devotion to Visnu\u003c\/td\u003e\n\u003ctd\u003e981\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. Dharmangada Born as Suvrata\u003c\/td\u003e\n\u003ctd\u003e984\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. The Slaying of the Demon Bala\u003c\/td\u003e\n\u003ctd\u003e988\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. Vrtra Duped\u003c\/td\u003e\n\u003ctd\u003e991\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. The Killing of Demon Vrtra\u003c\/td\u003e\n\u003ctd\u003e995\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. The Origin of Maruts\u003c\/td\u003e\n\u003ctd\u003e997\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27. Coronation of the Kings\u003c\/td\u003e\n\u003ctd\u003e999\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28. The Story of Prthu\u003c\/td\u003e\n\u003ctd\u003e1101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29. The Story of Prthu (Contd.)\u003c\/td\u003e\n\u003ctd\u003e1009\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30. Sulobha and Sapharaha; Susankha and Sunitha\u003c\/td\u003e\n\u003ctd\u003e1014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31. The Account of Suvrata\u003c\/td\u003e\n\u003ctd\u003e1019\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32. Anga Gets a Boon from Vasudeva\u003c\/td\u003e\n\u003ctd\u003e1021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33. Sunitha's Story\u003c\/td\u003e\n\u003ctd\u003e1026\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34. Sunitha's Problem\u003c\/td\u003e\n\u003ctd\u003e1029\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35. Rambha Helps by a Suggestion\u003c\/td\u003e\n\u003ctd\u003e1032\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36. Sunitha Gets Married and Vena is Born\u003c\/td\u003e\n\u003ctd\u003e1033\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37. A Heretic Meets Veena\u003c\/td\u003e\n\u003ctd\u003e1037\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38. The End of Vena's Reign\u003c\/td\u003e\n\u003ctd\u003e1042\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39. On Gifts and Worthy Recipients of Gifts\u003c\/td\u003e\n\u003ctd\u003e1045\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40. The Fruit of Occasional Charity\u003c\/td\u003e\n\u003ctd\u003e1053\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41. The Story of Sukala\u003c\/td\u003e\n\u003ctd\u003e1056\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42. Iksvaku Goes Ahunting\u003c\/td\u003e\n\u003ctd\u003e1062\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43. The Boar Gives a Tough Fight to Iksvaku\u003c\/td\u003e\n\u003ctd\u003e1067\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44. The Boar Dies Fighting\u003c\/td\u003e\n\u003ctd\u003e1073\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45. The Female Hog Fights Back\u003c\/td\u003e\n\u003ctd\u003e1074\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46. The Story of Rangavidyadhara\u003c\/td\u003e\n\u003ctd\u003e1076\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47. The Story of Vasudatta and His Daughter Sudeva\u003c\/td\u003e\n\u003ctd\u003e1081\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48. The Story of Padmavati\u003c\/td\u003e\n\u003ctd\u003e1085\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49. Padmavati Succumbs to Gobhila's Fraudulent Approach\u003c\/td\u003e\n\u003ctd\u003e1087\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50. Padmavati Is Grief-stricken\u003c\/td\u003e\n\u003ctd\u003e1090\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51. Padmavati Returns to Her Husband's Place\u003c\/td\u003e\n\u003ctd\u003e1095\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52. Sudeva Goes to Heaven\u003c\/td\u003e\n\u003ctd\u003e1098\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53. Sukala's Sickning Description of the Body\u003c\/td\u003e\n\u003ctd\u003e1101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54. Sukala Gets Prepared For the Showdown\u003c\/td\u003e\n\u003ctd\u003e1108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55. Indra Tries to Dissuade Kama\u003c\/td\u003e\n\u003ctd\u003e1110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56. Satya \u0026amp; Dharma Come to Sukala's Help\u003c\/td\u003e\n\u003ctd\u003e1112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57. The Trap Is Laid For Sukala\u003c\/td\u003e\n\u003ctd\u003e1115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58. Sukala Wins\u003c\/td\u003e\n\u003ctd\u003e1117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59. Religious Observances Without One's Wife Are Fruitless\u003c\/td\u003e\n\u003ctd\u003e1121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60. Sukala's Story Ends\u003c\/td\u003e\n\u003ctd\u003e1123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61. Pippala's Penance\u003c\/td\u003e\n\u003ctd\u003e1125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62. Parents As Sacred Places of Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e1129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63. Merit Resulting from Service of Parents\u003c\/td\u003e\n\u003ctd\u003e1135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64. Matali's Discourse on Old Age\u003c\/td\u003e\n\u003ctd\u003e1137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65. Matali on Why the Body Is Left Behind\u003c\/td\u003e\n\u003ctd\u003e1144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66. Matali on the University of Suffering\u003c\/td\u003e\n\u003ctd\u003e1144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67. Matali on Three Kinds of Sin\u003c\/td\u003e\n\u003ctd\u003e1159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68. The Fruit of Righteous Deeds\u003c\/td\u003e\n\u003ctd\u003e1167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69. Righteous Acts Enjoyed by Siva (Sivadharmas)\u003c\/td\u003e\n\u003ctd\u003e1169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70. Sinners in Hell\u003c\/td\u003e\n\u003ctd\u003e1171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71. Identity of Brahma, Visnu and Siva\u003c\/td\u003e\n\u003ctd\u003e1172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72. Yayati's Reluctance to Part With the Body\u003c\/td\u003e\n\u003ctd\u003e1174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73. The Efficacy of Visnu's Name\u003c\/td\u003e\n\u003ctd\u003e1177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74. Popularity of Visnu Cult during Yayati's Rule\u003c\/td\u003e\n\u003ctd\u003e1178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75. Yayati's Subjects became Deathless by the Grace of Visnu\u003c\/td\u003e\n\u003ctd\u003e1180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76. Dharmaraja Rendered Jobless\u003c\/td\u003e\n\u003ctd\u003e1183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77. Yayati Yields to Passion\u003c\/td\u003e\n\u003ctd\u003e1185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78. Puru Gives His Youth to Yayati\u003c\/td\u003e\n\u003ctd\u003e1193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79. Youthful Yayati Enjoys with Asrubindumati\u003c\/td\u003e\n\u003ctd\u003e1198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80. Yadu Refuses to Kill His Mothers\u003c\/td\u003e\n\u003ctd\u003e1201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81. Destiny is Irresistible\u003c\/td\u003e\n\u003ctd\u003e1202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82. Yayati Visits the Divine Worlds\u003c\/td\u003e\n\u003ctd\u003e1207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83. Yayati Visits the Divine Worlds\u003c\/td\u003e\n\u003ctd\u003e1209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84. Glorification of Devotion to Parents\u003c\/td\u003e\n\u003ctd\u003e1214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85. The Story of Cyavana : Kunjala : Divyadevi\u003c\/td\u003e\n\u003ctd\u003e1216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86. Divyadevi As Citra in Her Former Birth\u003c\/td\u003e\n\u003ctd\u003e1220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87. 'A Hundred Names of Visnu'\u003c\/td\u003e\n\u003ctd\u003e1227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88. Divyadevi Goes to Visnu's Heaven\u003c\/td\u003e\n\u003ctd\u003e1230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89. The Miraculous Bath in the Water of Manasa Lake\u003c\/td\u003e\n\u003ctd\u003e1233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90. The Powers of the Holy Places\u003c\/td\u003e\n\u003ctd\u003e1237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart IV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION II : BHUMIKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91. Vidura, Candrasarman, Vedasarman and Vanjula\u003c\/td\u003e\n\u003ctd\u003e1241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92. The Greatness of Reva\u003c\/td\u003e\n\u003ctd\u003e1243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93. Vijvala Narrates His Experience\u003c\/td\u003e\n\u003ctd\u003e1246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94. In Praise of Making Gift of Food\u003c\/td\u003e\n\u003ctd\u003e1248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95. Deeds Which Lead to Heaven\u003c\/td\u003e\n\u003ctd\u003e1252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96. Good and Bad Deeds and the Fate of the Performer\u003c\/td\u003e\n\u003ctd\u003e1255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97. Subahu Eats His Own Flesh\u003c\/td\u003e\n\u003ctd\u003e1258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98. The Vasudeva Hymn\u003c\/td\u003e\n\u003ctd\u003e1266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99. God Visnu Appears to Subahu\u003c\/td\u003e\n\u003ctd\u003e1272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100. Vena Asks to Hear More about Kunjala\u003c\/td\u003e\n\u003ctd\u003e1276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101. Kapinjala's Narration\u003c\/td\u003e\n\u003ctd\u003e1277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102. Asokasundari Is Born\u003c\/td\u003e\n\u003ctd\u003e1280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103. Asokasundari Is Saved and Ayu Gets Boon\u003c\/td\u003e\n\u003ctd\u003e1286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104. Indumati's Dream\u003c\/td\u003e\n\u003ctd\u003e1295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105. Nahusa is Born\u003c\/td\u003e\n\u003ctd\u003e1297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106. Indumati's Lamentations on the Loss of Her Child\u003c\/td\u003e\n\u003ctd\u003e1301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107. Narada Assures of Nahusa's Return\u003c\/td\u003e\n\u003ctd\u003e1302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108. Vasisstha's Instruction to Nahusa\u003c\/td\u003e\n\u003ctd\u003e1303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109. Vidvara, a Kinnara, Dispels Askokasundari's Apprehensions\u003c\/td\u003e\n\u003ctd\u003e1306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110. Nahusa Gets Divine Weapons from Gods\u003c\/td\u003e\n\u003ctd\u003e1310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111. Nahusa Enters Mahodaya, the City of Hunda\u003c\/td\u003e\n\u003ctd\u003e1311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112. Asokasundari has a Glimpse of Nahusa\u003c\/td\u003e\n\u003ctd\u003e1312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113. Rambha Acts as Asokasundari's Messenger\u003c\/td\u003e\n\u003ctd\u003e1313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114. The Fight between Nahusa and Hunda Starts\u003c\/td\u003e\n\u003ctd\u003e1316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115. Hunda is Killed in the Battle\u003c\/td\u003e\n\u003ctd\u003e1318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116. Nahusa Marries Asokasundari\u003c\/td\u003e\n\u003ctd\u003e1321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117. Nahusa's Consecration\u003c\/td\u003e\n\u003ctd\u003e1323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118. The Story of Kamoda\u003c\/td\u003e\n\u003ctd\u003e1325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119. The Birth of Kamoda\u003c\/td\u003e\n\u003ctd\u003e1328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120. Narada on Dreams\u003c\/td\u003e\n\u003ctd\u003e1331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121. The End of Vihunda\u003c\/td\u003e\n\u003ctd\u003e1334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e122. Dharmasarman's Account\u003c\/td\u003e\n\u003ctd\u003e1338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123. Kunjala's Story : A Preceptor Is a Holy Place\u003c\/td\u003e\n\u003ctd\u003e1340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124. Prthu's Righteous Rule\u003c\/td\u003e\n\u003ctd\u003e1345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125. The Merit of Listening to or Reciting The Purana\u003c\/td\u003e\n\u003ctd\u003e1346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eSECTION III: SVARGAKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Suta Romaharsana Agrees to Narrate Padma Purana\u003c\/td\u003e\n\u003ctd\u003e1350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Creation of the Elements, Prakrti etc.\u003c\/td\u003e\n\u003ctd\u003e1352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Various Mountains and Regions of the Earth\u003c\/td\u003e\n\u003ctd\u003e1354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Uttarakuru, Bhadrasva, Malyavat\u003c\/td\u003e\n\u003ctd\u003e1359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Ramanaka, Hiranmaya, Airavata\u003c\/td\u003e\n\u003ctd\u003e1361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Bharatavarsa : Its Rivers and Regions\u003c\/td\u003e\n\u003ctd\u003e1363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Span of Life in the Four Yugas\u003c\/td\u003e\n\u003ctd\u003e1366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Sakadvipa : Mountains, Rivers and Countries\u003c\/td\u003e\n\u003ctd\u003e1367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Salmalika, Kraunca, Kusa and Puskara Dvipas and Their Mountains\u003c\/td\u003e\n\u003ctd\u003e1370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Dialogue between Narada and Yudhisthira\u003c\/td\u003e\n\u003ctd\u003e1372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. Puskara, the Holiest of Holy Places\u003c\/td\u003e\n\u003ctd\u003e1374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Visit to Some Holy Places and Its Merit\u003c\/td\u003e\n\u003ctd\u003e1377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. The Greatness of Narmada\u003c\/td\u003e\n\u003ctd\u003e1378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Sages Pray to God Siva for Protection from Demon Bana\u003c\/td\u003e\n\u003ctd\u003e1381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. The Greatness of Amarakantaka\u003c\/td\u003e\n\u003ctd\u003e1384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. Kaveri Samgama Tirtha\u003c\/td\u003e\n\u003ctd\u003e1389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Narmada and the Holy Places on Her Northern Bank\u003c\/td\u003e\n\u003ctd\u003e1391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. More Tirthas on the Bank of Narmada\u003c\/td\u003e\n\u003ctd\u003e1393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Suklatirtha\u003c\/td\u003e\n\u003ctd\u003e1400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. Naraka, Kapilatirtha, Rsitirtha, Ganesvara, Bhrgutirtha, Somatirtha etc.\u003c\/td\u003e\n\u003ctd\u003e1403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. Vihagesvara, Narmadesvara, Asvatirtha, etc.\u003c\/td\u003e\n\u003ctd\u003e1408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. The Story of Five Gandharva Maidens\u003c\/td\u003e\n\u003ctd\u003e1412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. The Stage Lomasa Comes to the Help of Goblins\u003c\/td\u003e\n\u003ctd\u003e1419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. Pingatirtha, Narmada, Dvaravati, Timi, etc.\u003c\/td\u003e\n\u003ctd\u003e1422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. Vitasta, Malada, Manimanta, Brahmavalaka, etc.\u003c\/td\u003e\n\u003ctd\u003e1425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. Kuruksetra, Pariplava, Savikini, Kotitirtta, etc.\u003c\/td\u003e\n\u003ctd\u003e1427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27. Kanyatritha, Saptasarasvata, Prthudaka, Sannihiti, etc.\u003c\/td\u003e\n\u003ctd\u003e1434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28. Dharmatirtha, Sakambhari, Rathavartta, etc.\u003c\/td\u003e\n\u003ctd\u003e1440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29. Kalinditirtha : Efficacyof Yamuna\u003c\/td\u003e\n\u003ctd\u003e1443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30. Hemakundala and His Two Sons\u003c\/td\u003e\n\u003ctd\u003e1446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31. Vikundala's Dialogue with the Devaduta\u003c\/td\u003e\n\u003ctd\u003e1449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32. Sugandha, Arundhativata, Sindhuprabhava, etc.\u003c\/td\u003e\n\u003ctd\u003e1463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33. The Merits of Varanasi\u003c\/td\u003e\n\u003ctd\u003e1466\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34. The Greatness of Krttivasesvara\u003c\/td\u003e\n\u003ctd\u003e1470\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35. The Greatness of Kapardin\u003c\/td\u003e\n\u003ctd\u003e1472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36. The Greatness of Madhyamesa\u003c\/td\u003e\n\u003ctd\u003e1476\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37. Other Holy Places of Varanasi\u003c\/td\u003e\n\u003ctd\u003e1477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38. Gaya and Other Holy Places\u003c\/td\u003e\n\u003ctd\u003e1478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39. Savidya Sandhya, Lauhitya, Karatoya, etc.\u003c\/td\u003e\n\u003ctd\u003e1483\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40. Markandeya Recommends Pilgrimage to Prayaga\u003c\/td\u003e\n\u003ctd\u003e1491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41. The Greatness of Prayaga\u003c\/td\u003e\n\u003ctd\u003e1494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42. Importance of Givingh a Cow at Pragyaga\u003c\/td\u003e\n\u003ctd\u003e1496\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43. The Fruit of Visiting Pragyaga\u003c\/td\u003e\n\u003ctd\u003e1498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44. The Fruit of Bathing in the Confluence at Prayaga\u003c\/td\u003e\n\u003ctd\u003e1501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45. Agnitirtha, Viranjana, Svargatirtha, etc.\u003c\/td\u003e\n\u003ctd\u003e1503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46. More about Merits Derived from Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e1506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47. Prayaga Again\u003c\/td\u003e\n\u003ctd\u003e1508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48. Brahma, Visnu and Siva Dwell in Prayaga\u003c\/td\u003e\n\u003ctd\u003e1509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49. Krsna Recommends Pilgrimage to Prayaga\u003c\/td\u003e\n\u003ctd\u003e1510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50. Visnu's Name the Greatest Holy Place\u003c\/td\u003e\n\u003ctd\u003e1512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51. Karmayoga or Rules of Conduct\u003c\/td\u003e\n\u003ctd\u003e1514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52. Rules for Shipping Water\u003c\/td\u003e\n\u003ctd\u003e1519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53. Rules of Conduct for a Celibate Student\u003c\/td\u003e\n\u003ctd\u003e1523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54. Rules for the Householder\u003c\/td\u003e\n\u003ctd\u003e1529\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55. Don't's for a Twice-born Householder\u003c\/td\u003e\n\u003ctd\u003e1532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56. Do's and Don't's in Eating\u003c\/td\u003e\n\u003ctd\u003e1539\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57. Acts of Charity Prescribed for a Householder\u003c\/td\u003e\n\u003ctd\u003e1542\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58. Code of Conduct for an Anchorite\u003c\/td\u003e\n\u003ctd\u003e1547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59. Rules of Conduct for a Sannyasi\u003c\/td\u003e\n\u003ctd\u003e1550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60. Restraints for a Sannyasi\u003c\/td\u003e\n\u003ctd\u003e1552\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61. Devotion to Visnu the Best Way to Salvation\u003c\/td\u003e\n\u003ctd\u003e1555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62. The Meri of Reciting the Padma Purana, Svargakhanda\u003c\/td\u003e\n\u003ctd\u003e1562\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart V\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION IV : BHUMIKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Who Are the Devotees of Visnu?\u003c\/td\u003e\n\u003ctd\u003e1565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Importance of Besmearing the Floor of Visnu's Temple\u003c\/td\u003e\n\u003ctd\u003e1568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Importance of Offering a Lamp to Visnu\u003c\/td\u003e\n\u003ctd\u003e1571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Importance of Fasting on the Jayanti Day\u003c\/td\u003e\n\u003ctd\u003e1573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. The Deeds for Which one Becomes Sonless\u003c\/td\u003e\n\u003ctd\u003e1577\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Acts Leading to Vaikuntha\u003c\/td\u003e\n\u003ctd\u003e1580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. The Greatness of Radhastami\u003c\/td\u003e\n\u003ctd\u003e1583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Prelude to the Churning of Ocean\u003c\/td\u003e\n\u003ctd\u003e1586\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. The Churning Starts\u003c\/td\u003e\n\u003ctd\u003e1588\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. The Birth of Laksmi\u003c\/td\u003e\n\u003ctd\u003e1590\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. The Importance of Observing a Vow in Honour of Laksmi\u003c\/td\u003e\n\u003ctd\u003e1592\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Merit Earned by Protecting a Brahmana\u003c\/td\u003e\n\u003ctd\u003e1598\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. The Importance of the Vow of Janmastami\u003c\/td\u003e\n\u003ctd\u003e1602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. The Greatness of a Brahmana\u003c\/td\u003e\n\u003ctd\u003e1608\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. The Importance of Ekadasi\u003c\/td\u003e\n\u003ctd\u003e1611\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. How to Win Favour of Visnu\u003c\/td\u003e\n\u003ctd\u003e1615\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. The Importance of Water Flowing from Visnu's Feet\u003c\/td\u003e\n\u003ctd\u003e1617\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. Purificatory Acts for One Guilty of Illegitimate Intercourse\u003c\/td\u003e\n\u003ctd\u003e1619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Purificatory Acts for Other Sins\u003c\/td\u003e\n\u003ctd\u003e1621\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. The Greatness of the Worship of Radha-Damodara\u003c\/td\u003e\n\u003ctd\u003e1624\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. Restrictions While Observing the Kartika Vow\u003c\/td\u003e\n\u003ctd\u003e1626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. The Greatness of Tulasi\u003c\/td\u003e\n\u003ctd\u003e1629\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. The Importance of Visnupancaka\u003c\/td\u003e\n\u003ctd\u003e1632\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. In Praise of Giving Gifts\u003c\/td\u003e\n\u003ctd\u003e1635\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. The Importance of Uttering Visnu's Name\u003c\/td\u003e\n\u003ctd\u003e1638\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. The Importance of keeping Promise\u003c\/td\u003e\n\u003ctd\u003e1642\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eSECTION V : PATALAKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Rama Sees Nandigrama from Puspaka\u003c\/td\u003e\n\u003ctd\u003e1646\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Rama Meets Bharata\u003c\/td\u003e\n\u003ctd\u003e1649\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Rama Enters Ayodya\u003c\/td\u003e\n\u003ctd\u003e1652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Rama's Consecration\u003c\/td\u003e\n\u003ctd\u003e1655\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. The Coming Sage Agasti\u003c\/td\u003e\n\u003ctd\u003e1658\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Agastya Begins Ravana's Story\u003c\/td\u003e\n\u003ctd\u003e1662\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Elimination of Ravana by Visnu\u003c\/td\u003e\n\u003ctd\u003e1666\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Agastya Advices Rama to Perform Horse Sacrifice\u003c\/td\u003e\n\u003ctd\u003e1668\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Instructions in Religious Practices\u003c\/td\u003e\n\u003ctd\u003e1671\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Rama Appoints Satrughna as the Protector of the Horse\u003c\/td\u003e\n\u003ctd\u003e1676\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. The Asvamedha Horse Is Let Loose\u003c\/td\u003e\n\u003ctd\u003e1682\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Ahicchatra City, King Sumada and Kama\u003c\/td\u003e\n\u003ctd\u003e1688\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Satrughna Enters Ahicchatra City\u003c\/td\u003e\n\u003ctd\u003e1694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. The Cyavana Episode\u003c\/td\u003e\n\u003ctd\u003e1699\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. Cyavana's Penance and Enjoyments\u003c\/td\u003e\n\u003ctd\u003e1703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. The Horse Goes to Cyavana's Hermitage\u003c\/td\u003e\n\u003ctd\u003e1707\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Arrival of a Brahmana Ascetic\u003c\/td\u003e\n\u003ctd\u003e1711\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. A Miraculous Happening\u003c\/td\u003e\n\u003ctd\u003e1716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Ratagriva Goes on a Pilgrimage to Purusottama\u003c\/td\u003e\n\u003ctd\u003e1718\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. The Importance of Gandaki\u003c\/td\u003e\n\u003ctd\u003e1723\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. Purusottama Appears to the King in the Guise of an Ascetic\u003c\/td\u003e\n\u003ctd\u003e1729\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. The Greatness of Nila Mountain\u003c\/td\u003e\n\u003ctd\u003e1732\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. Damana Fights with Pratapagrya\u003c\/td\u003e\n\u003ctd\u003e1737\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. Puskala Defeats Damana\u003c\/td\u003e\n\u003ctd\u003e1742\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. Subahu Gets Ready with His Army in the Kraunca Array\u003c\/td\u003e\n\u003ctd\u003e1746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. A Fierce Fight Between Laksminidhi and Suketu\u003c\/td\u003e\n\u003ctd\u003e1748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27. Killing of Citranga\u003c\/td\u003e\n\u003ctd\u003e1753\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28. Subahu's Defeat\u003c\/td\u003e\n\u003ctd\u003e1756\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29. King Subbahu Surrenders to Satughna\u003c\/td\u003e\n\u003ctd\u003e1761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30. Janaka Releases Sinners from Hell\u003c\/td\u003e\n\u003ctd\u003e1765\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31. King Ratmbhara Is Blessed with a Son\u003c\/td\u003e\n\u003ctd\u003e1770\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32. Satyavan Meets Satrughna\u003c\/td\u003e\n\u003ctd\u003e1774\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33. Satrughna's Army gets Ready to Fight Vidyunmalin\u003c\/td\u003e\n\u003ctd\u003e1776\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34. Vidyunmalin Killed in Battle\u003c\/td\u003e\n\u003ctd\u003e1780\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35. Dialogue between Lomasa and Aranyaka\u003c\/td\u003e\n\u003ctd\u003e1785\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36. Lomasa Narrates the Deeds of Rama to Aranyaka\u003c\/td\u003e\n\u003ctd\u003e1791\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37. Sage Aranyaka Goes to Visnu's Heaven\u003c\/td\u003e\n\u003ctd\u003e1797\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38. Getting Back the Horse from the Possession of an Underwater Female\u003c\/td\u003e\n\u003ctd\u003e1801\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39. The Seizure of the Horse by Viramani's Son\u003c\/td\u003e\n\u003ctd\u003e1806\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40. Satrughna Resolves to Fight Against Viramani\u003c\/td\u003e\n\u003ctd\u003e1810\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41. Rukmagada Is Defeated by Puskala\u003c\/td\u003e\n\u003ctd\u003e1814\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42. Viramani Is Defeated\u003c\/td\u003e\n\u003ctd\u003e1816\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43. Defeat of Puskala and Satrughna\u003c\/td\u003e\n\u003ctd\u003e1822\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44. Hanumat on the Drona Mountain\u003c\/td\u003e\n\u003ctd\u003e1825\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45. Sri Rama Appears on the Battlefield\u003c\/td\u003e\n\u003ctd\u003e1831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46. Viramani Surrenders the Horse to Sri Rama\u003c\/td\u003e\n\u003ctd\u003e1835\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47. The Sacrificial Horse Develops Stiffness\u003c\/td\u003e\n\u003ctd\u003e1837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48. The Horse Is Relieved of Stiffness\u003c\/td\u003e\n\u003ctd\u003e1841\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49. King Suratha Seizes the Horse\u003c\/td\u003e\n\u003ctd\u003e1846\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50. Angada Delivers Satrughna's Message to Suratha\u003c\/td\u003e\n\u003ctd\u003e1851\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51. Hanumat Frees Puskala from Campaka\u003c\/td\u003e\n\u003ctd\u003e1855\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52. King Suratha Wins the Battle\u003c\/td\u003e\n\u003ctd\u003e1859\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53. Rama Frees the Bound Horse\u003c\/td\u003e\n\u003ctd\u003e1864\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54. Lava Binds the Sacrificial Horse\u003c\/td\u003e\n\u003ctd\u003e1867\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55. The Observation of the Spices\u003c\/td\u003e\n\u003ctd\u003e1869\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56. Rama Seeks Bharata's Advice\u003c\/td\u003e\n\u003ctd\u003e1875\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57. The Washerman's Former Birth\u003c\/td\u003e\n\u003ctd\u003e1879\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58. Laksama Leaves Sita in the Forest\u003c\/td\u003e\n\u003ctd\u003e1883\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59. The Birth of Kusa and Lava\u003c\/td\u003e\n\u003ctd\u003e1888\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60. Lava Defeats the Army and Kills the General\u003c\/td\u003e\n\u003ctd\u003e1894\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61. Hanumat Falls Unconscious\u003c\/td\u003e\n\u003ctd\u003e1898\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62. Lava Becomes Unconscious\u003c\/td\u003e\n\u003ctd\u003e1902\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63. Kusa's Victory\u003c\/td\u003e\n\u003ctd\u003e1905\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64. Rama's Army Revives\u003c\/td\u003e\n\u003ctd\u003e1910\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65. Sumati Describes the Adventurous Events to Rama\u003c\/td\u003e\n\u003ctd\u003e1915\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66. Singing of Ramayana by Kusa and Lava\u003c\/td\u003e\n\u003ctd\u003e1920\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67. The Commencement of the Sacrifice\u003c\/td\u003e\n\u003ctd\u003e1932\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart VI\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\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION V : PATALAKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68. The Horse Sacrifice Ends\u003c\/td\u003e\n\u003ctd\u003e1939\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69. The Story of Krsna Begins\u003c\/td\u003e\n\u003ctd\u003e1941\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70. A Description of Srikrsna\u003c\/td\u003e\n\u003ctd\u003e1950\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71. The Greatness of Radhakrsna\u003c\/td\u003e\n\u003ctd\u003e1954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72. Devotees of Krsna Born in Gokula as Cowherdesses\u003c\/td\u003e\n\u003ctd\u003e1961\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73. The Greatness of Mathura\u003c\/td\u003e\n\u003ctd\u003e1970\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74. Arjuna's Wish and Its Fulfilment\u003c\/td\u003e\n\u003ctd\u003e1974\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75. Narada's Experience\u003c\/td\u003e\n\u003ctd\u003e1987\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76. The Greatness of Krsna\u003c\/td\u003e\n\u003ctd\u003e1991\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77. A Description of Krsna\u003c\/td\u003e\n\u003ctd\u003e1992\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78. Worship Prescribed for a Devotee of Visnu\u003c\/td\u003e\n\u003ctd\u003e1997\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79. Do's and Don't's for a Devotee of Visnu\u003c\/td\u003e\n\u003ctd\u003e2001\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80. Monthwise Rites Prescribed for a Visnu Devotee\u003c\/td\u003e\n\u003ctd\u003e2005\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81. Mantracintamani for Devotees of Krsna\u003c\/td\u003e\n\u003ctd\u003e2010\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82. The Greatness of Vrndavana\u003c\/td\u003e\n\u003ctd\u003e2015\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83. Krsna's Love Sports in Vrndavana\u003c\/td\u003e\n\u003ctd\u003e2021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84. Meditation of the Lord\u003c\/td\u003e\n\u003ctd\u003e2029\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85. Greatness of Vaisakha\u003c\/td\u003e\n\u003ctd\u003e2036\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86. Acts to be Performed in Vaisakha\u003c\/td\u003e\n\u003ctd\u003e2041\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87. Stuble Are the Ways of Dharma\u003c\/td\u003e\n\u003ctd\u003e2045\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88. Sumana on Kinds of Sons\u003c\/td\u003e\n\u003ctd\u003e2050\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89. Devasarman's Life in the Previous Birth\u003c\/td\u003e\n\u003ctd\u003e2052\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90. An Account of Devasarman's Good Deeds of Previous Birth\u003c\/td\u003e\n\u003ctd\u003e2057\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91. Happy End of Devasarman's Story\u003c\/td\u003e\n\u003ctd\u003e2061\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92. Citra's Story\u003c\/td\u003e\n\u003ctd\u003e2062\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93. Divyadevi Is Married to Virasena\u003c\/td\u003e\n\u003ctd\u003e2070\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94. The Means of Destroying Sins\u003c\/td\u003e\n\u003ctd\u003e2072\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95. More Rites and Rituals to be Observed in Vaisakha\u003c\/td\u003e\n\u003ctd\u003e2083\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96. Deeds Leading to Hell and Heaven\u003c\/td\u003e\n\u003ctd\u003e2094\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97. More Sinful and Meritorious Deeds\u003c\/td\u003e\n\u003ctd\u003e2104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98. The Greatness of Vaisakha\u003c\/td\u003e\n\u003ctd\u003e2111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99. Kasyapa's Advice to King Mahiratha\u003c\/td\u003e\n\u003ctd\u003e2119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100. Carnal Enjoyment Is Sinful\u003c\/td\u003e\n\u003ctd\u003e2125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101. King Mahiratha Goes to Visnu's Adobe\u003c\/td\u003e\n\u003ctd\u003e2128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102. King Mahiratha Gives Part of His Merit to the Sufferers in Hell\u003c\/td\u003e\n\u003ctd\u003e2132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103. How to Meditate on Krsna in Vaisakha\u003c\/td\u003e\n\u003ctd\u003e2134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104. Dialogue between Sambhu and Rama\u003c\/td\u003e\n\u003ctd\u003e2140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105. The Importance of Sacred Ash\u003c\/td\u003e\n\u003ctd\u003e2153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106. A Sinful Brahmana Becomes an Attendant of Virabhadra\u003c\/td\u003e\n\u003ctd\u003e2171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107. Virabhadra's Heroic Deed\u003c\/td\u003e\n\u003ctd\u003e2179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108. How to Prepare Scared Ash\u003c\/td\u003e\n\u003ctd\u003e2186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109. Jabali Recommends Phallus Worship to the Brahmana Iksvaku\u003c\/td\u003e\n\u003ctd\u003e2192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110. How a King Became Siva's Attendant Agnisikha\u003c\/td\u003e\n\u003ctd\u003e2200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111. The Sinner Vidhrta Goes to Siva's Adobe\u003c\/td\u003e\n\u003ctd\u003e2207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112. The Story of Sona and His Wife Kala\u003c\/td\u003e\n\u003ctd\u003e2211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113. The Requirements for Narrating a Purana\u003c\/td\u003e\n\u003ctd\u003e2221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114. Dialogue between Siva and Rama\u003c\/td\u003e\n\u003ctd\u003e2226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115. Reciting and Listening to Puranas Is Meritorious\u003c\/td\u003e\n\u003ctd\u003e2260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116. Narration of the Ramayana of a Former Kalpa\u003c\/td\u003e\n\u003ctd\u003e2267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117. Fruit of Worship by Justly Procured, Stolen and Impaired Material\u003c\/td\u003e\n\u003ctd\u003e2294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart VII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION VI : UTTARAKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Contents of the Section in Brief\u003c\/td\u003e\n\u003ctd\u003e2313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Narayana Grants Boons to Rudra\u003c\/td\u003e\n\u003ctd\u003e2318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Jalandhara Is Born and Blessed by Brahma\u003c\/td\u003e\n\u003ctd\u003e2320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Jalandhara's Marriage and Concentration\u003c\/td\u003e\n\u003ctd\u003e2323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. War between Gods and Demons\u003c\/td\u003e\n\u003ctd\u003e2327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Death of Demon Bala\u003c\/td\u003e\n\u003ctd\u003e2333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Laksmi Intervenes in the Fight between Visnu and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e2336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Conditions During Jalandhara's Rule\u003c\/td\u003e\n\u003ctd\u003e2342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. The Creation of a New Powerful Weapon by Siva\u003c\/td\u003e\n\u003ctd\u003e2344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Jalandhara's Messenger Rahu meets Siva\u003c\/td\u003e\n\u003ctd\u003e2347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. Siva's Attendants Fight the Demons Off\u003c\/td\u003e\n\u003ctd\u003e2351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Siva Arrives on the Battlefield\u003c\/td\u003e\n\u003ctd\u003e2355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Jalandhara Disguised as Siva goes to Parvati\u003c\/td\u003e\n\u003ctd\u003e2360\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Visnu Creates Illusion for Vrnda\u003c\/td\u003e\n\u003ctd\u003e2363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. Vrnda Goes to Heaven\u003c\/td\u003e\n\u003ctd\u003e2369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. Jalandhara Gives up His Disguise\u003c\/td\u003e\n\u003ctd\u003e2373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Sukra is Confined by Krtya inside Her Vulva\u003c\/td\u003e\n\u003ctd\u003e2376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. Jalandhara Is Killed\u003c\/td\u003e\n\u003ctd\u003e2382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. A Description of Srisaila\u003c\/td\u003e\n\u003ctd\u003e2392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. The Story of Sagara\u003c\/td\u003e\n\u003ctd\u003e2394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. The Greatness of Haridvara\u003c\/td\u003e\n\u003ctd\u003e2396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. An Euology of Ganga, Yamuna, Prayaga\u003c\/td\u003e\n\u003ctd\u003e2398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. The Importance of Tulasi\u003c\/td\u003e\n\u003ctd\u003e2404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. The Importance of Prayaga\u003c\/td\u003e\n\u003ctd\u003e2407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. A Three-night Tulasi Vow\u003c\/td\u003e\n\u003ctd\u003e2408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. Gift of Food Praised\u003c\/td\u003e\n\u003ctd\u003e2412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27. Constructing Tanks, Planting Trees etc.\u003c\/td\u003e\n\u003ctd\u003e2413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28. Merit Coming From Exposition of a Sacred Text\u003c\/td\u003e\n\u003ctd\u003e2417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29. The Importance of Gopicandana\u003c\/td\u003e\n\u003ctd\u003e2420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30. The Greatness of the Vow of Lamp\u003c\/td\u003e\n\u003ctd\u003e2422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31. The Vow of Janmastami\u003c\/td\u003e\n\u003ctd\u003e2430\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32. A Gift of Land Is Best\u003c\/td\u003e\n\u003ctd\u003e2433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33. A Hymn to Sani as a Remover of Trouble\u003c\/td\u003e\n\u003ctd\u003e2438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34. The Account of Trisprsa\u003c\/td\u003e\n\u003ctd\u003e2442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35. The Vow of Unmilani\u003c\/td\u003e\n\u003ctd\u003e2448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36. The Vow of Paksavardhini\u003c\/td\u003e\n\u003ctd\u003e2453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37. Keeping Awake on Ekadasi and Dvadasi\u003c\/td\u003e\n\u003ctd\u003e2456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38. The Origin of Ekadasi and Killing of Demon Mura\u003c\/td\u003e\n\u003ctd\u003e2462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39. The Importance of the Moksada Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40. Saphala Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41. Putrada Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42. The Vow of Sattila Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43. Jaya Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44. Vijaya Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45. Amalaki Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46. Papamocani Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2496\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47. Kamada Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48. Varuthini Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49. Mohini Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50. Apara Ekadasi Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51. Nirjala Ekadasi Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003cspan\u003e Yogini \u003c\/span\u003eEkadasi\u003c\/td\u003e\n\u003ctd\u003e2514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53. Devasayani Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54. Kamika Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55. Putrada Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56. Aja Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57. Padma Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2526\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58. Indira Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59. Papankusa Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60. Rama Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61. Prabodhini Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62. Kamala Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2543\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63. Kamada Ekadasi\u003c\/td\u003e\n\u003ctd\u003e2546\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64. The Importance of Chaturmasya\u003c\/td\u003e\n\u003ctd\u003e2548\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65. Chaturmasya Vow to be Concluded Properly\u003c\/td\u003e\n\u003ctd\u003e2555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66. Propitiation of Yama\u003c\/td\u003e\n\u003ctd\u003e2557\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67. The Importance of Gopicandana\u003c\/td\u003e\n\u003ctd\u003e2563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68. The Greatness of Visnu's Devotees\u003c\/td\u003e\n\u003ctd\u003e2564\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69. The Vow of Sravana Dvadasi\u003c\/td\u003e\n\u003ctd\u003e2565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70. The Vow of Nadi-triratra\u003c\/td\u003e\n\u003ctd\u003e2569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71. Visnu's One Thousand Names\u003c\/td\u003e\n\u003ctd\u003e2572\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72. Merit of Reciting the Visnusahasranama\u003c\/td\u003e\n\u003ctd\u003e2597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73. Ramaraksa Stotra\u003c\/td\u003e\n\u003ctd\u003e2598\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74. Merit Earned Through Gifts\u003c\/td\u003e\n\u003ctd\u003e2599\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75. The Greatness of Gandika\u003c\/td\u003e\n\u003ctd\u003e2602\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76. The Hymn Causing Prosperity\u003c\/td\u003e\n\u003ctd\u003e2603\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77. The Vow of Rsipancami\u003c\/td\u003e\n\u003ctd\u003e2606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78. The Hymn called 'Apamarjana'\u003c\/td\u003e\n\u003ctd\u003e2610\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79. The Importance of Apamarjana\u003c\/td\u003e\n\u003ctd\u003e2616\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80. The Greatness of Visnu\u003c\/td\u003e\n\u003ctd\u003e2618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81. The Importance of Ganga\u003c\/td\u003e\n\u003ctd\u003e2629\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART VIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eEDITORIAL\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePUBLISHER'S NOTE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eEDITORIAL\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION VI : UTTARKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82. The Greatness of Visnu's Devotees\u003c\/td\u003e\n\u003ctd\u003e2633\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83. The Swing Festival\u003c\/td\u003e\n\u003ctd\u003e2636\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84. The Damanaka Festival\u003c\/td\u003e\n\u003ctd\u003e2638\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85. The Sayana Festival of Visnu\u003c\/td\u003e\n\u003ctd\u003e2641\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86. The Investiture of the Scared Thread\u003c\/td\u003e\n\u003ctd\u003e2643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87. Monthly Offering of Flowers to Visnu\u003c\/td\u003e\n\u003ctd\u003e2646\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88. Dialogue Between Satyabhama and Krsna\u003c\/td\u003e\n\u003ctd\u003e2648\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89. An Account of Satyabhama's Former Birth\u003c\/td\u003e\n\u003ctd\u003e2652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90. Kartika Best among Month's and Ekadasi among Days\u003c\/td\u003e\n\u003ctd\u003e2654\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91. The Greatness of Prayaga\u003c\/td\u003e\n\u003ctd\u003e2656\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92. Rules for the Vow of Kartika\u003c\/td\u003e\n\u003ctd\u003e2658\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93. The Bath Rite\u003c\/td\u003e\n\u003ctd\u003e2660\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94. Restraints during the Kartika\u003c\/td\u003e\n\u003ctd\u003e2663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95. Bringing the Vow to Conclusion\u003c\/td\u003e\n\u003ctd\u003e2665\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96. The Birth of Jalandhara\u003c\/td\u003e\n\u003ctd\u003e2667\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97. The Conquest of Amaravati by Jalandhara\u003c\/td\u003e\n\u003ctd\u003e2670\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98. Visnu Promises not to Kill Jalandhara\u003c\/td\u003e\n\u003ctd\u003e2672\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99. Rahu Acts as Messenger of Jalandhara\u003c\/td\u003e\n\u003ctd\u003e2675\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100. Siva's Attendants Fight the Demons off\u003c\/td\u003e\n\u003ctd\u003e2678\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101. The Fight Goes on\u003c\/td\u003e\n\u003ctd\u003e2680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102. Jalandhara Plays a Trick\u003c\/td\u003e\n\u003ctd\u003e2682\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103. Vrnda Curses Visnu\u003c\/td\u003e\n\u003ctd\u003e2684\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104. The End of Jalandhara\u003c\/td\u003e\n\u003ctd\u003e2687\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105. The Greatness of Dhatri and Tulasi\u003c\/td\u003e\n\u003ctd\u003e2689\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106. The Kalaha Episode\u003c\/td\u003e\n\u003ctd\u003e2691\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107. Kalaha Is Emancipated\u003c\/td\u003e\n\u003ctd\u003e2694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108. King Cola and Brahmana Visnudasa\u003c\/td\u003e\n\u003ctd\u003e2696\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109. King Cola and Visnudasa Become Attendants of Visnu\u003c\/td\u003e\n\u003ctd\u003e2698\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110. The Story of Jaya and Vijaya\u003c\/td\u003e\n\u003ctd\u003e2700\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111. The Greatness of Krsna and Veni\u003c\/td\u003e\n\u003ctd\u003e2703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112. Portions of Merit and Demerit That go to Others\u003c\/td\u003e\n\u003ctd\u003e2705\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113. Dhanesvara's Story\u003c\/td\u003e\n\u003ctd\u003e2708\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114. The Seven Hells Shown to Dhanesvara\u003c\/td\u003e\n\u003ctd\u003e2710\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115. Asvattha and Vata Praised as Gods in Disguise\u003c\/td\u003e\n\u003ctd\u003e2712\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116. Alaksmi's Episode\u003c\/td\u003e\n\u003ctd\u003e2715\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117. The Importance of Bathing in Kattika\u003c\/td\u003e\n\u003ctd\u003e2717\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118. Siva Answers Kartikeya's Queries\u003c\/td\u003e\n\u003ctd\u003e2720\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119. In Praise of a Fast for a Month\u003c\/td\u003e\n\u003ctd\u003e2724\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120. The Greatness of Salagrama\u003c\/td\u003e\n\u003ctd\u003e2728\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121. The Importance of Offering Lights etc.\u003c\/td\u003e\n\u003ctd\u003e2734\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123. Instructions Concerning the Fast\u003c\/td\u003e\n\u003ctd\u003e2736\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124. Haribodhini, Bhismapancaka etc.\u003c\/td\u003e\n\u003ctd\u003e2743\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125. The Importance of Magha As Told by Bhrgu\u003c\/td\u003e\n\u003ctd\u003e2746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e126. The Importance of Magha As Told by Dattatreya\u003c\/td\u003e\n\u003ctd\u003e2752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e127. The Release of a Demon\u003c\/td\u003e\n\u003ctd\u003e2763\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e128. The Hymn Yogasara in Praise of Visnu\u003c\/td\u003e\n\u003ctd\u003e2768\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e129. The Deliverance of the Five Gandharva Maidens and Vedanidhi's Son From Imphood\u003c\/td\u003e\n\u003ctd\u003e2779\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e130. Kinds of Devotion to Viusnu\u003c\/td\u003e\n\u003ctd\u003e2817\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e131. Worship of Salagrama Stone\u003c\/td\u003e\n\u003ctd\u003e2819\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e132. Remembering Visnu\u003c\/td\u003e\n\u003ctd\u003e2820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e133. The Holy Places in Jambudvipa\u003c\/td\u003e\n\u003ctd\u003e2830\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e134. The Greatness of Vetravati\u003c\/td\u003e\n\u003ctd\u003e2833\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e135. The Greatness of Sabhramati\u003c\/td\u003e\n\u003ctd\u003e2835\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e136. The Greatness of Nanditirtha\u003c\/td\u003e\n\u003ctd\u003e2842\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e137. The Greatness of Svetobdhava\u003c\/td\u003e\n\u003ctd\u003e2844\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e138. The Greatness of Ganatirtha\u003c\/td\u003e\n\u003ctd\u003e2845\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e139. The Greatness of Agnipalesvara\u003c\/td\u003e\n\u003ctd\u003e2846\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e140. Hiranyasangamatirtha\u003c\/td\u003e\n\u003ctd\u003e2849\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e141. Madhuraditya\u003c\/td\u003e\n\u003ctd\u003e2850\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e142. Kambutirtha and Kapitirtha\u003c\/td\u003e\n\u003ctd\u003e2853\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e143. Ekadhara and Saptadharatirtha\u003c\/td\u003e\n\u003ctd\u003e2854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e144. Brahmavalli and Khandatirtha\u003c\/td\u003e\n\u003ctd\u003e2856\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e145. Sangamesvara\u003c\/td\u003e\n\u003ctd\u003e2858\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e146. Rudramahalayatirtha\u003c\/td\u003e\n\u003ctd\u003e2859\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e147. Khadgatirtha\u003c\/td\u003e\n\u003ctd\u003e2860\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e148. Malarkatirtha\u003c\/td\u003e\n\u003ctd\u003e2860\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e149. Candanesvara\u003c\/td\u003e\n\u003ctd\u003e2861\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e150. Jambutirtha\u003c\/td\u003e\n\u003ctd\u003e2862\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e151. Dhavalesvara\u003c\/td\u003e\n\u003ctd\u003e2863\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e152. Balapendratirtha\u003c\/td\u003e\n\u003ctd\u003e2868\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e153. Durdharsesvara\u003c\/td\u003e\n\u003ctd\u003e2871\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e154. Khadgadharesvara\u003c\/td\u003e\n\u003ctd\u003e2873\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e155. Dugdhesvara\u003c\/td\u003e\n\u003ctd\u003e2878\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e156. Candresvara\u003c\/td\u003e\n\u003ctd\u003e2880\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e157. Pippaladatirtha\u003c\/td\u003e\n\u003ctd\u003e2881\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e158. Nimbarkadevatirtha\u003c\/td\u003e\n\u003ctd\u003e2882\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e159. Kotaratirtha\u003c\/td\u003e\n\u003ctd\u003e2883\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e160. Vamanatirtha\u003c\/td\u003e\n\u003ctd\u003e2884\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e161. Somatritha\u003c\/td\u003e\n\u003ctd\u003e2885\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e162. Kapotatirtha\u003c\/td\u003e\n\u003ctd\u003e2886\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e163. Gotirtha\u003c\/td\u003e\n\u003ctd\u003e2888\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e164. Kasyapatirtha\u003c\/td\u003e\n\u003ctd\u003e2888\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e165. Bhutalaya, Ghatesvara, and Vaidyanatha\u003c\/td\u003e\n\u003ctd\u003e2889\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e166. Pandurarya-tirtha\u003c\/td\u003e\n\u003ctd\u003e2890\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e167. Candesa, Ganatirtha\u003c\/td\u003e\n\u003ctd\u003e2891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e168. Vartraghnisangamatirtha\u003c\/td\u003e\n\u003ctd\u003e2891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e169. Varahatirtha\u003c\/td\u003e\n\u003ctd\u003e2896\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e170. Sangamatirtha\u003c\/td\u003e\n\u003ctd\u003e2897\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e171. Adityatirtha\u003c\/td\u003e\n\u003ctd\u003e2898\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e172. Nilakantha\u003c\/td\u003e\n\u003ctd\u003e2898\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e173. Durgasangamatirtha\u003c\/td\u003e\n\u003ctd\u003e2899\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e174. The Rise of Nrsimha\u003c\/td\u003e\n\u003ctd\u003e2899\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e175. The First Chapter of Gita: The Anecdote of Susarman\u003c\/td\u003e\n\u003ctd\u003e2906\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e176. The Second Chapter of the Gita\u003c\/td\u003e\n\u003ctd\u003e2910\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e177. The Story of Jada: The Importance of the Third Chapter\u003c\/td\u003e\n\u003ctd\u003e2914\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e178.The Fourth Chapter: The Story of Two Girls\u003c\/td\u003e\n\u003ctd\u003e2818\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e179. The Fifth Chapter: The Story of Pingala\u003c\/td\u003e\n\u003ctd\u003e2921\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e180. The Sixth Chapter: The Story of Raikya\u003c\/td\u003e\n\u003ctd\u003e2922\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e181. The Seventh Chapter: The Story of Sankukarna\u003c\/td\u003e\n\u003ctd\u003e2928\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e182. The Eighth Chapter: Bhavasarman's Story\u003c\/td\u003e\n\u003ctd\u003e2930\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e183. The Ninth Chapter: A Goat's Story\u003c\/td\u003e\n\u003ctd\u003e2933\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e184. The Tenth Chapter: A Swan's Story\u003c\/td\u003e\n\u003ctd\u003e2937\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart IX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePUBLISHER'S NOTE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eEDITORIAL\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXV\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION VI : UTTARKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e185. The Greatness of the Eleventh Chapter: Sunanda's Story\u003c\/td\u003e\n\u003ctd\u003e2943\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e186. The Greatness of the Twelfth Chapter: Siddha-samadhi's Story\u003c\/td\u003e\n\u003ctd\u003e2950\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e187. The Thirteenth Chapter: Duracara's Story\u003c\/td\u003e\n\u003ctd\u003e2954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e188. The Fourteenth Chapter: Story of a Bitch and a Hare\u003c\/td\u003e\n\u003ctd\u003e2957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e189. The Fifteenth Chapter: The Story of King Narasimha\u003c\/td\u003e\n\u003ctd\u003e2960\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e190. The Sixteenth Chapter: Khadgabahu's Story\u003c\/td\u003e\n\u003ctd\u003e2963\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e191. The Seventeenth Chapter: Duhsasana's Story\u003c\/td\u003e\n\u003ctd\u003e2965\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e192. The Eighteenth Chapter: A Brahmana Becomes Indra\u003c\/td\u003e\n\u003ctd\u003e2967\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e193. The Greatness of the Bhagavata\u003c\/td\u003e\n\u003ctd\u003e2971\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e194. Srimad Bhagvata, the Destroyer of All Miseries\u003c\/td\u003e\n\u003ctd\u003e2976\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e195. The Rule of Reciting and Listening to the Bhagavata for a Week\u003c\/td\u003e\n\u003ctd\u003e2981\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e196. Dhundhuli's Story\u003c\/td\u003e\n\u003ctd\u003e2987\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e197. The Seven-day Bhagavata Recitation\u003c\/td\u003e\n\u003ctd\u003e2994\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e198. Procedure to be Followed during the Saptaha\u003c\/td\u003e\n\u003ctd\u003e3001\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e199. The Glory of Yamuna\u003c\/td\u003e\n\u003ctd\u003e3010\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e200. The Episode of a Bhilla and a Lion\u003c\/td\u003e\n\u003ctd\u003e3014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e201. Sarabha's Story\u003c\/td\u003e\n\u003ctd\u003e3021\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e202. The Story of Kling Dilipa\u003c\/td\u003e\n\u003ctd\u003e3028\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e203. Dilipa Obtains a Son by Propitiating Nandini\u003c\/td\u003e\n\u003ctd\u003e3033\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e204. The Story of a Merchant Sarabha and a Demon Vikata\u003c\/td\u003e\n\u003ctd\u003e3038\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e205. The Efficacy of Nigamabodha\u003c\/td\u003e\n\u003ctd\u003e3047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e206. A Woman Should Never Desert Her Husband\u003c\/td\u003e\n\u003ctd\u003e3051\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e207. The Story of Vimala\u003c\/td\u003e\n\u003ctd\u003e3055\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e208. The Greatness of Dvaraka\u003c\/td\u003e\n\u003ctd\u003e3060\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e209. The Story of Brahmana Mukunda\u003c\/td\u003e\n\u003ctd\u003e3065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e210. Mukunda Goes to Heaven\u003c\/td\u003e\n\u003ctd\u003e3069\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e211. Candaka's Fate\u003c\/td\u003e\n\u003ctd\u003e3074\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e212. The Eficacy of Kosala\u003c\/td\u003e\n\u003ctd\u003e3078\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e213. A Sraddha at Madhuvana is More Meritorious\u003c\/td\u003e\n\u003ctd\u003e3082\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e214. The Greatness of Madhuvana\u003c\/td\u003e\n\u003ctd\u003e3087\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e215. Budha Infuriated and Appeased\u003c\/td\u003e\n\u003ctd\u003e3095\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e216. The Greatness of Badarikasrama\u003c\/td\u003e\n\u003ctd\u003e3099\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e217. The Greatness of Haridvara\u003c\/td\u003e\n\u003ctd\u003e3106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e218. The Greatness of Puskara: Pundarika's Story\u003c\/td\u003e\n\u003ctd\u003e3109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e219. The Greatness of Puskara: Pundarika Attains Absorption into Visnu\u003c\/td\u003e\n\u003ctd\u003e3113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e220. The Greatness of Prayaga: Mohini's Story\u003c\/td\u003e\n\u003ctd\u003e3116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e221. The Greatness of Prayaga: Hemangi and Viravarman Go to Vaikuntha\u003c\/td\u003e\n\u003ctd\u003e3120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e222. Kasi, Gokarna, Sivakanchi, Tirthasaptaka and Bhimakunda\u003c\/td\u003e\n\u003ctd\u003e3123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e223. Gem of a Formula\u003c\/td\u003e\n\u003ctd\u003e3129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e224. Bearing the Marks of a Disc etc. Essential for a Brahmana\u003c\/td\u003e\n\u003ctd\u003e3135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e225. The Efficacy of Urdhvapundra\u003c\/td\u003e\n\u003ctd\u003e3140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e226. The Meaning of the Mantra (Formula)\u003c\/td\u003e\n\u003ctd\u003e3144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e227. The Description of the Vibhuti of Tripad\u003c\/td\u003e\n\u003ctd\u003e3150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e228. Description of the Highest Heaven etc.\u003c\/td\u003e\n\u003ctd\u003e3156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e229. A Description of Visnu's Vyuhas\u003c\/td\u003e\n\u003ctd\u003e3163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e230. The Fish Incarnation of Visnu\u003c\/td\u003e\n\u003ctd\u003e3174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e231. Durvasas Cures Indra\u003c\/td\u003e\n\u003ctd\u003e3176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e232. The Raise of Goddess Laksmi\u003c\/td\u003e\n\u003ctd\u003e3180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e233. Ekadasi as a Day of Fast\u003c\/td\u003e\n\u003ctd\u003e3184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e234. How to Observe the Vow of Dvadasi\u003c\/td\u003e\n\u003ctd\u003e3186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e235. The Birth of Heretics\u003c\/td\u003e\n\u003ctd\u003e3189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e236. Characterization of Various Texts and Doctrines as Sattvika, Rajasa and Tamasa\u003c\/td\u003e\n\u003ctd\u003e3193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e237. The Boar Incarnation of Visnu\u003c\/td\u003e\n\u003ctd\u003e3195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e238. The Emergence of Nrsimha\u003c\/td\u003e\n\u003ctd\u003e3198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e239. The Rise of Bali and Kasyapa's Penance\u003c\/td\u003e\n\u003ctd\u003e3208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e240. Visnu Incarnates Vamana\u003c\/td\u003e\n\u003ctd\u003e3211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e241. Parasurama's Story\u003c\/td\u003e\n\u003ctd\u003e3215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e242. The Story of Rama\u003c\/td\u003e\n\u003ctd\u003e3221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e243. Rama's Consecration\u003c\/td\u003e\n\u003ctd\u003e3244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e244. Rama Goes to Heaven\u003c\/td\u003e\n\u003ctd\u003e3247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e245. The Brave Deeds of Krsna\u003c\/td\u003e\n\u003ctd\u003e3254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART X\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePUBLISHER'S NOTE\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eABBREVIATIONS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eXIII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePADMA-PURANA : SECTION VI : UTTARKHANDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e246. Jarasandha Defeated\u003c\/td\u003e\n\u003ctd\u003e3279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e247. Rukmini's Abduction\u003c\/td\u003e\n\u003ctd\u003e3283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e248. Rukmini Formally Married to Krsna\u003c\/td\u003e\n\u003ctd\u003e3286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e249. Krsna's other Marriages\u003c\/td\u003e\n\u003ctd\u003e3287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e250. Aniruddha's Marriage\u003c\/td\u003e\n\u003ctd\u003e3294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e251. Destruction of Paundraka's Son\u003c\/td\u003e\n\u003ctd\u003e3300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e252. Krsna Goes Back to His Adobe\u003c\/td\u003e\n\u003ctd\u003e3302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e253. Modes of Visnu's Worship\u003c\/td\u003e\n\u003ctd\u003e3310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e254. One Hundred Eight Names of Rama\u003c\/td\u003e\n\u003ctd\u003e3322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e255. The Three Gods Subjected to Test by Bhrgu\u003c\/td\u003e\n\u003ctd\u003e3328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\n\u003cb\u003eSECTION VII : KRIYAYOGASARAKHANDA\u003c\/b\u003e\u003ccenter\u003e \u003c\/center\u003e\n\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. A Dialogue between Jaimini and Vyasa\u003c\/td\u003e\n\u003ctd\u003e3337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Characteristics Marks of a Vaisnava\u003c\/td\u003e\n\u003ctd\u003e3340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Story of King Manobhadra\u003c\/td\u003e\n\u003ctd\u003e3347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Pranidhi, Padmavata and Dhanurdhvaja\u003c\/td\u003e\n\u003ctd\u003e3354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. The Story of Madhava and Sulocana\u003c\/td\u003e\n\u003ctd\u003e3362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Happy End of the Story of Madhava and Sulocana\u003c\/td\u003e\n\u003ctd\u003e3375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Kalakalpa is Liberated by the Touch of Ganga-water\u003c\/td\u003e\n\u003ctd\u003e3388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. The Love Story of Indra and Padmagandha\u003c\/td\u003e\n\u003ctd\u003e3397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. The Greatness of Ganga\u003c\/td\u003e\n\u003ctd\u003e3405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. The Efficacy of Campaka Flower\u003c\/td\u003e\n\u003ctd\u003e3415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. The Rules of Visnu Worship\u003c\/td\u003e\n\u003ctd\u003e3421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. The Greatness of the Holy Fig Tree\u003c\/td\u003e\n\u003ctd\u003e3431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Visnu's Worship With Lotuses: The Story of Praja\u003c\/td\u003e\n\u003ctd\u003e3439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Prohibitions Regarding and Fruit of Visnu Worship\u003c\/td\u003e\n\u003ctd\u003e3450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15. The Efficacy of Rama's Name\u003c\/td\u003e\n\u003ctd\u003e3453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16. Cakrika's Story\u003c\/td\u003e\n\u003ctd\u003e3460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Bhadratanu's Story\u003c\/td\u003e\n\u003ctd\u003e3464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. The Greatness of Purusottama\u003c\/td\u003e\n\u003ctd\u003e3482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. What Pleases Visnu; What Makes Him Angry?\u003c\/td\u003e\n\u003ctd\u003e3486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. The Great Efficacy of Giving (Charity)\u003c\/td\u003e\n\u003ctd\u003e3494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21. Brahmanas; Gift of Food and Water\u003c\/td\u003e\n\u003ctd\u003e3504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22. The Grteatness of Ekadasi\u003c\/td\u003e\n\u003ctd\u003e3513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23. Queen Suprajna on the Efficacy of Ekadasi Vow\u003c\/td\u003e\n\u003ctd\u003e3523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24. The Greatness of Tulasi and Dhatri\u003c\/td\u003e\n\u003ctd\u003e3534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25. The Importance of Honouring a Guest\u003c\/td\u003e\n\u003ctd\u003e3539\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26. Conduct in the Four Yuga\u003c\/td\u003e\n\u003ctd\u003e3545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e3551\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"J. L. Shastri, G. P. Bhatt, N. A. Deshpande","offers":[{"title":"Default Title","offer_id":42665591799946,"sku":"","price":9500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Untitled_design_16.png?v=1773224879"},{"product_id":"vedic-mythology-2-vols-translated-from-the-original-german-by-sreeramula-rajeswara-sarma","title":"Vedic Mythology (2 Vols.)","description":"\u003cp\u003eAlfred Hillebrandtês Vedische Mythologie, together with his Ritual-Literatur: Vedische Opfer und Zauber forms a pioneering contribution to Vedic studies. Vedische Mythologie originally appeared in three volumes in 1891, 1899, and 1902. In 1910 Hillebrandt also brought out a shorter version entitled Vedische Mythologie, Kleine Ausgabe. Subsequently, he thoroughly revised the original edition, rewriting some parts quite afresh, and arranged the material in two volumes, the first of which was published in 1927 and the second posthumously in 1929. The present English translation is of this second revised edition. Following the method of philological exegesis and shunning unsubstantiated theories, Hillebrandt analyses and interprets here the concepts of Vedic gods.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eVolume I\u003c\/strong\u003e contains a long introduction where he lays down his methodology and principles of interpretation. Then follow four chapters dealing respectively with Usas, Asvins, Agni, and Soma. The chapter on Soma occupies more than half of the volume, expounding his major thesis that Soma denoted the moon throughout the Rgveda. There is an extensive appendix on the preparation and offering of the Soma drink according to the Srauta Sutras and another appendix on the tribe of the Panis.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eVolume II\u003c\/strong\u003e discusses the various classes of gods. It has six chapters dealing respectively with the Adityas; Savitr and the Rhus; Indra and the Maruts; Visnu, Pusan, and lesser deities; Manes, Demons, and Asuras; and Rudra. The second volume also contains the bibliography, a concordance of all the Vedic passages that are cited or translated in the work, an index, and a bibliography of Hillebrandtês works.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003cbr data-mce-fragment=\"1\"\u003eALFRED HILLEBRANDT was born on 15th March 1853, in Grossnaedlitz near Breslau. He began his Sanskrit studies under A.F. Stenzler at the University of Breslau. He continued his education at the University of Munich, where he became the chief pupil of Martin Haug, the great Avestan scholar, from whom he inherited his deep interest in Vedic ritual and mythology. Hillebrandt joined the University of Breslau in 1883 where he succeeded his teacher Stenzler as full Professor. He was also Vice-Chancellor of his University twice. His more than two hundred articles, reviews, and books deal with a vast range of subjects like Veda, Avest‘, _rauta Sµutras, Sanskrit Dharma, Poetry, Grammar, Ar-thaʑstra, and Indian History. The last major work he completed just before his death in 1927 was the revision of the Vedische Mythologie.\u003c\/p\u003e","brand":"Alfred Hillebrandt","offers":[{"title":"Default Title","offer_id":42671323971722,"sku":"","price":1750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VEDICMYTHOLOGY.jpg?v=1673264728"},{"product_id":"ancient-indian-tradition-and-mythology-english-translation-of-mahapuranas-set-of-82-books","title":"Ancient Indian Tradition and Mythology English Translation of Mahapuranas (Set of 82 Books) Aitm","description":"\u003cdiv style=\"text-align: left;\"\u003e\u003cstrong\u003eAncient Indian Tradition and Mythology\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\n\u003cem\u003e\u003cstrong\u003eMahapuranas\u003c\/strong\u003e\u003c\/em\u003e (100 Vols. Approx.)\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003eTranslated into English\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\n\u003cem\u003eFounder Editor\u003c\/em\u003e Late J.L. Shastri, \u003cem\u003eGeneral Editor\u003c\/em\u003e: Late G.P. Bhatt\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\n\u003cem\u003eGeneral Editor\u003c\/em\u003e: G.C. Tripathi\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eEnglish translation of Puranas planned in a hundred-volume series, of which 79 volumes have appeared so far. Translation of each Purana is accompanied by a critical introduction, general index, and footnotes\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eDemy octavo, 300 to 400 pages per volume (cloth bound with plastic cover)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cem\u003ePUBLISHED VOLUMES\u003c\/em\u003e \u003cbr data-mce-fragment=\"1\"\u003eVols. 1-4 SIVA PURANA Tr. J.L. Shastri\u003cbr data-mce-fragment=\"1\"\u003eVols. 5-6 Linga Purana Tr. J.L. Shastri\u003cbr data-mce-fragment=\"1\"\u003eVols. 7-11 Bhagavata Purana Tr. G.V. Tagare\u003cbr data-mce-fragment=\"1\"\u003eVols. 12-14 Garuda Purana Tr. J.L. Shastri\u003cbr data-mce-fragment=\"1\"\u003eVols. 15-19 Narada Purana Tr. G.V. Tagare\u003cbr data-mce-fragment=\"1\"\u003eVols. 20-21 Kurma Purana Tr. G.V. Tagare\u003cbr data-mce-fragment=\"1\"\u003eVols. 22-26 Brahmanda Purana Tr. G.V. Tagare\u003cbr data-mce-fragment=\"1\"\u003eVols. 27-30 Agni Purana Tr. N. Gangadharan\u003cbr data-mce-fragment=\"1\"\u003eVols. 31-32 Varaha Purana Tr. S. Venkitasubramonia Iyer\u003cbr data-mce-fragment=\"1\"\u003eVols. 33-36 Brahma Purana Tr. J.L. Shastri\u003cbr data-mce-fragment=\"1\"\u003eVols. 37-38 Vayu purana Tr. G.V. Tagare\u003cbr data-mce-fragment=\"1\"\u003eVols. 39-48 Padma Purana Tr. N.A. Deshpande\u003cbr data-mce-fragment=\"1\"\u003eVols. 49-71 Skanda Purana Ed. G.P. Bhatt, \u003cbr data-mce-fragment=\"1\"\u003eTr. \u0026amp; Annot Shridhar Balooni \u0026amp; Pratosh Panda\u003cbr data-mce-fragment=\"1\"\u003eVols. 72-73 Vamana Purana Tr. \u0026amp; Annot. R.S. Shiva Ganesha Murthy\u003cbr data-mce-fragment=\"1\"\u003eVols. 74-76 Ganesa Purana Tr. \u0026amp; Annot. Greg Bailey\u003cbr data-mce-fragment=\"1\"\u003eVols. 77-79 Brahmavaivarta Purana Tr. \u0026amp; Annot. G.P. Bhatt\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cem\u003ePURANAS UNDER PREPARATION\u003c\/em\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli style=\"text-align: left;\"\u003eBrahma-Vaivarta Purana (Vol. 80-82 AITM)\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eVishnu Purana\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eBhavisya Purana\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eMatsya Purana\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eDevi Bhagavata Purana\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eKalika Purana \u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eMarkandeya Purana\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eVisnudharmottara Purana\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"J. L. Shastri, G. P. Bhatt","offers":[{"title":"Default Title","offer_id":42672977772682,"sku":"","price":83050.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AITMSET.jpg?v=1673331546"},{"product_id":"agni-the-vedic-ritual-of-the-fire-altar-2-vols-with-2-cds","title":"Agni (2 Vols.)","description":"\u003cp style=\"text-align: left;\"\u003eThe first volume of Agni: The Vedic Ritual of the Fire Altar, discusses the place of the Agnicayana in the Vedic srauta tradition, its textual loci, traditional and modern interpretations of its origins and significance, and an overview of the Nambudiri Vedic tradition. The bulk of the volume, written in close collaboration with C.V. Somayajipad and M.Itti Ravi Nambudiri, is devoted to a detailed description of the 198\\75 twelve-day performance, richly illustrated with tipped-in photographs, mostly in colour and almost all by Adelaide de Menil. There are numerous text illustrations, tables, and maps. The mantras are published in Devanagari and translated. The second volume, edited with the assistance of Pamela MacFarland, contains contributions by an international galaxy of scholars on archaeology, the pre-Vedic Indian background, geometry, ritual vessels, music, Mudras, Mimamsa, a survey of Srauta traditions in recent times, the influence of Vedic ritual in the Homa traditions of Indonesia, Tibet, China, Japan, and related topics. There are translations of the relevant Srauta Sutras of Baudhayana (together with Calanda's text), the Jaiminiya (with Bhavatrata's commentary), and the Kausitaki Brahmana; and a survey of the project with an inventory of the films and tape recording made in 1975.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFrits Stall is a Professor Emeritus at the U. of Calif. Berkeley. He is the author of 14 books and a significant scholar in ritual and ancient Indian philosophy and practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eBack of the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDue to the energetic perseverance of Professor Staal... he succeeded in fully recording one of the most complicated Vedic rituals, that of the Fire Altar. The present work gives a complete record of this ritual according to the interpretations of the ancient manuals current among the Nambudiri Brahmin community. Apart from the unique documentary value of this venture, Agni points to new ways of looking at and studying the Veda and its ritual, as well as its transmission over the centuries.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: left;\"\u003e--J.C. Heesterman\u003cbr\u003eInstitute Kern\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlmost immediately after the completion of this historic Atiratra-Agnicayana, an eagle flew over the ritual enclosure and an hour later, the first monsoon rains came pouring down. In ancient India, these were auspicious signs that guaranteed that the sacrifice was successful. Today there is no need for such signs. Future generations will look with admiration at what has been achieved here. With this epoch-making initiative, Frits Staal and his collaborators have earned the gratitude of the history of civilization.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: left;\"\u003e--Klaus Mylius\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll of us, Indologists, historians of religion or of culture, ethnologists, and linguists, are indebted to Frits Staal for his decades of inspired studies among his Nambudiri friends. With Agni, a work of surpassing beauty and intelligence, he has joined a scholarly lineage established by Albrecht Weber four generations ago, a Sakha dedicated to advancing our understanding of the Vedic ritual heritage and its civilizational matrix.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: left;\"\u003e--David M. Knipe\u003cbr\u003eJournal of Asian Studies, 1986\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIN 1955 I VISITED for the first time a traditional Nambudiri Brahmin home in a small village in southwest India. We sat on the verandah, which was spotlessly clean. Hospitality is a virtue common all over Asia, but my hosts' generosity was overwhelming. Delicious vegetarian dishes were served by the eldest son-mounds of rice surrounded by preparations made from a variety of vegetables, spices, pickles, and fruits, among which I recognized cocoanut, ginger, mango, and banana. I ate all these from a banana leaf on the floor by myself, watched with undisguised curiosity by the male members of the family. Earlier, I had bathed in a corner of the garden where numerous buckets of water were made available. These were followed by a towel and a mundu, the garment of unbleached cotton that the Malabar District Gazetteer describes as \"a white cloth tied round the waist, tucked in on the right side, and hanging loose to the ground.\" I sometimes saw women's eyes through a window and; more rarely, an elephant in the compound. At that time, though a student of the Vedanta, or \"End of the Vedas,\" I knew little about the Vedas. I considered them ancient and distant, and it would hardly have occurred to me to connect them with my charming hosts. As it turned out, they spent most of their time bathing or engaged in Vedic rituals when I was not sharing their company.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring my second visit, I was armed with a tape recorder, an upright Philips machine of ample weight and dimensions, which Professor van Buitenen had used in Poona, and which belonged to the Netherlands Organization for Pure Research (Z.W.O.). My heart sank whenever a little boy carried it on his head across a river. I recorded Kathakali and other Malayalam songs, a concerto by a famous singer, and increasing amounts of Vedic re-citations and chants. One result of this early research was my book Nambudiri Veda Recitation, published in 1961.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVisits to Kerala of irregular duration followed in more rapid succession. In 1962 I was accompanied by J. E. B. Gray of the School of Oriental and African Studies. We made complete recordings, lasting some thirty hours, of the Rgveda recitations, Samaveda chants, and Yajurveda formulas that accompany the Agnistoma, a ritual celebration that lasts five days. We did not witness any such ritual. The Brahmins recited and chanted for our tape recorder, and the occasion was to them like a general rehearsal. We tried to gain access to real performance, but none was at hand, and we would not have been allowed in any case. One Nambudiri offered to organize a faithful imitation of the ceremony, to be performed for our sakes, but we declined.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the sixties, some leading Nambudiris became concerned about the weakening and possible disappearance of their Vedic traditions. At the same time, I began to urge that their largest ceremony, the twelve-day Atiratra- Agnicayana, which had occurred in 1956 and had never been witnessed by outsiders, should be performed once more so that it could be filmed and recorded. After years of intermittent discussion, in which Professor EUR. Sreekrishna Sarma and Dr Asko Parpola participated, and the Nambudiris agreed. They asked only that in exchange for being given the privilege of attending, filming, and recording the performance, scholars help defray the cost of the ritual. The Agnicayana was performed from April 12 to 24, 1975. The circumstances that led to this performance are related in greater detail in the second volume of this book (\"The Agnicayana Project\": Part III, pages 456-475).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOver the decades, while I was beginning to penetrate the riches of their Vedic heritage, I made many Nambudiri friends and came to know them better. I found them sincere, straightforward and disinclined to take themselves too seriously. After initial reluctance, they are eager to explain the intricacies of their recitations, chants, and ceremonies; they never claim knowledge they don't really possess; they will not preach or become pompous, and express no interest in coming to America. Though no longer adverse to modernization, they remain attached to their simple habits. Stripped of former privileges, they have preserved their ability to practice the art of living. This book is offered to them with the wish that material progress will not destroy that rare ability.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAgni is not only fire and the name of a God, but also the name of the Agnicayana ceremony itself, and the name of the bird-shaped altar constructed during that ceremony. This book deals with Agni in all these forms. It is not a book primarily made from books, but derives, in the first place, from my Nambudiri friends. It would be difficult to list all those who have helped to make it possible over the years. The expertise described in the following pages is extensive and varied and is embodied in a sizable section of the community. For example, in the course of the long Agnicayana ceremony, the ritual implements of another rite (the pastoral Pravargya) have to be put on the altar in the shape of a man. One person knew precisely how this should be done. When the chief priest was about to perform the rite, PLATE 85 he appeared and demonstrated it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWithout being able to thank all, let me pay tribute to four Nambudiris upon whom I have always relied and who, at the time of writing, are in their seventies. Two of them have directly collaborated with me in the present volume, especially in its Part II: Cherumukku (Cerumukku) Vaidikan Vallabhan Somayajipad and Muttatukkattu Itti Ravi Nambudiri.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCherumukku Vaidikan, or C.V. as he is respectfully called, occupies a central position in the ritual realm of the Kg- and Yajurveda. He is the leading force of one of the two Vaidika families who continue to perform the large rituals. He carries his knowledge lightly, but his authority is unquestioned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe has a formidable mind, combined with an efficiency that is rare. He arranged for the Agnistoma recordings of 1962, and when the preparations for the 1975 performance (originally planned for 1974) were about to collapse, the situation could only be saved-and was saved through his power and decisive action.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eItti Ravi, as he is affectionately called, is the undisputed master of the Jaiminiya Samaveda, the school of Samaveda that survives primarily among the Nambudiris. He has devoted his life to the maintenance of the tradition of these chants: he reconstructed from his memory, with the help of his pupils, those that were on the verge of being forgotten, had them recorded whenever there was an opportunity, and committed them to write. Thanks to his constant activity the materials are now at hand, and the only unpublished school of the Vedas is ready for publication. It was my good fortune to meet Itti Ravi during my first visit to Kerala. Ever since I have learned and recorded from him. The extent of his knowledge is as phenomenal as the length of his breath.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of my oldest friends is Matampu Narayanan Nambudiri, B.A., and B.L. After early training in his native Yajurveda, he took to the study of law and became an advocate. Like C.V. and Itti Ravi, he was politically active and took part in the Nambudiri Yogaksema Mahasabha, an organization concerned with the modernization of the Nambudiri caste system. Since he was opposed to animal sacrifice and refused to attend rites that involved such sacrifice, the 1975 performance was the first of its kind that he witnessed. His Gandhian attitude did not diminish his enthusiasm for Vedic culture, and this zeal, combined with a modern outlook, made him a valuable ally in bridging the gaps between my plans and reality, and between sometimes opposing factions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe doyen of Nambudiri scholars is Erkkara Raman Nambudiri. In 1966, he recited the Kausitaki Brahmana for its editor, E. R. Sreekrishna Sarma. In 1976 his book Amnayamathanam, \"The Kindling of Tradition,\" was published in Malayalam. Another book on ekaha, ahina, and sattra is about to appear. As long as Erkkara failed to support, for respectable reasons our desire to film a Vedic ritual, there was nothing that could be done about it. However, it is characteristic of him that when he changed his mind and came to feel that there is merit in having on film and tape what otherwise be irretrievably lost, he also assumed full and active responsibility. In spite of his indifferent health, he consented to be present inside the sacrificial enclosure throughout the ceremonies, so that all could benefit from his knowledge and wide experience. The 1975 performance was organized by Cherumukku Vaidikan and Itti Ravi Nambudiri. Their responsibilities and roles will become apparent in e course of this work. Our collaboration at the writing stage is easily described. The description of the performance in Part II of the present volume was written in drafts that were separately submitted to C.V. and Itti Ravi for their scrutiny. They then sent me their corrections and additions. Many of these exchanges took place through correspondence, but fortunately, I have been able to sit at their feet again in the course of this work, and after the manuscript had begun to take shape. These sessions were not on- fined to the correction of what I had written. They induced me to reorganize the material so as to express its structure more clearly, and to incorporate new facts and insights. For example, much of the information on measurements and the ritual enclosure in the \"Preliminaries\" (Part II) derives from days spent with Itti Ravi in 1977. Late in 1978, the Smithsonian Institution enabled me to go to India once more and to consult with my collaborators for the last time before the manuscript would be completed. Some of the additional results of this trip are presented in three chapters of Part III (in the second volume). As a result of our close and extended collaboration, I can now assert with confidence, that Part II of the book exhibits a major part of C.V.'s and Ltd Ravi's combined knowledge of the ritual. The occurrence of their names on the title page is therefore not merely decorative. At the same time, I alone am responsible for the mistakes that remain.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy indebtedness to others, hardly less numerous, is for support that has also been indispensable. When the Nambudiris had decided to permit the performance to be studied and documented, an international committee was set up, consisting of Professors R. N. Dandekar and C. G. Kashikar (Poona), Klaus Mylius (Leipzig), Asko Parpola (Helsinki), V. Raghavan (Madras), F. R. Sreekrishna Sarma (Tirupati), J. A. B. van Buitenen (Chicago), and myself as chairman. Dr. Parpola initiated the correspondence, which soon grew into formidable proportions. We invoked the assistance of Vedic scholars all over the world, and the response was invariably positive. Among the enthusiastic supporters was Dr. Pierre Rolland, whose tragic and untimely death occurred in 1974.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first preparations began to take shape. Dr. Kashikar provided a 30-page description of the Agnicayana, based upon srauta sutras, sulba sutras, and prayogas. Dr. Parpola provided a list of the saman chants from Jaiminiya sources, which was later supplemented and extended by Itti Ravi. Cherumukku Vaidikan gave an oral description, in Malayalam, of the sequence of rites to Professor Sreekrishna Sarma, who translated this into English in a pamphlet of 21 pages. Professor J. C. Heesterman from Leiden visited Berkeley during January-March, 1975, lectured on the Agnicayana section (Chapter 10) of Baudhayana Srauta Sutra, and helped me to prepare a booklet of instructions for the cameramen. Mr. J. E. B. Gray, London, prepared from our recordings a full transcript of the recitations of the Soma-pressing day. I wrote a general pamphlet on the study of the Vedic ritual, to be used in approaching foundations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI felt strongly that the filming and recording should not be done by Sanskrit scholars, but be in professional hands. Thus started the research for technical assistance and, at the same time, financial support. I have always hated begging for money, which has become a very time-consuming part of all large scholarly projects. Financial support was particularly hard to obtain in the seventies for projects that were not fashionable, or were considered to lack practical utility or \"relevance.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOperating from Berkeley-with the advice and assistance of Dr Mark Juergensmeyer, and with the help of the administrative staff of the Center and the Department of South and Southeast Asian Studies-I approached numerous foundations and individuals, generally without tangible result. Fortunately, we were assisted not only by the members of the executive committee but also by other scholars from all over the world. I should like in particular to mention the active participation of Professors A. Sharpe (Belgium), C. von Furer-Haimendorf and J. E. B. Gray (England), N. Nakada and N. Tsuji (Japan), J. Gonda and J. C. Heesterman (Netherlands), T. Asch and E. C. Dimock (U.S.A)., and W. Rau (West Germany).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am especially indebted to the Smithsonian Institution, The Rock Foundation, and the National Endowment for the Humanities, not only because their contributions were the largest, but also because they sustained their interest in the project and continued to support us on later occasions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the meantime, the Government of India had been approached through the Indian Consulate-General in San Francisco, the Indian Embassy in Washington, Dr. Dandekar and Dr. Raghavan. Following the enthusiastic support of Dr. Kapila Vatsyayan, the Government of India expressed great interest in the project and agreed to provide the necessary permissions and facilitate the importation of equipment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe rupee grant from the Smithsonian Institution, authorized by the Government of India, was administered through the American Institute of Indian Studies. Mr. P. R. Mehendiratta of the Institute put all the facilities of his office at our disposal and helped with the administration of the project, its financial implementation, and the processing of numerous documents. His participation in the project started in 1974, and he continued to provide background support from New Delhi throughout the actual performance. A detailed financial report on the rupee grant was prepared at his Delhi office. Some information on our budgets will be provided in the account of \"The Agnicayana Project\" in the second volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLate in 1974, I secured the participation of Professor Robert Gardner of the Department of Visual and Environmental Studies, at Harvard University. Henceforward the direction of films and still photography, and indeed the supervision of the entire visual and sound effort, was in his hands. Gardner and I visited Kerala in December 1974, made the final arrangements, concluded agreements with the performers, and initiated a period of active consultation and cooperation that continued without interruption for the next four months.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen the performance started on April 12, 1975, I began to realize that there were many basic things I did not know. I came to understand only then what is meant when we say that ritual is \"activity\" (karman). Ritual is not a thing that can be easily understood if one only has access to texts. More importantly, whatever texts may say, language does not explain the such activity. It is we who ask for explanations in terms of linguistic expressions. For the ritualists, the action comes first, and action, which includes recitation and chant, is all that counts. Now, however, a curious convergence became apparent, for the same holds for cameramen, photographers, and sound engineers. Textual scholars will find it hard to understand how much I learned about Vedic ritual by seeing how Robert Gardner, who until then had known nothing about it, set about to film it. Despite the time we had spent preparing for the event, the rites generally took me by surprise. We could not enter the ritual enclosure, and it was not always possible to see clearly. Earphones enabled me to hear what was going on inside while it was being recorded on tape. All in all, I was often lost. In confusion, I would look for Gardner, who was always where the action was, filming it with his assistants there, while Adelaide de Menil was doing the still photography. I am grateful to them, therefore, not only for providing massive documentation but also for making me see.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile most of the films were shot by Gardner and Kevin Burke, they were assisted for sound by Kunju Vasudevan Nambudiripad and Professor M. Narayanan Nambudiripad, who, unlike all non-Nambudiris, could enter the enclosure. The film crew consisted, in addition, of Mankada Ravi Varma and Sarwesh Kumar, Most of the still photographs were taken by Adelaide deMenil, and a fair number by Dr. Parpola and Dr. Ikari. Professor Edmund Carpenter assisted with the technical organization, made sketches and measurements of sacrificial implements, and collected information of various kinds. Professors N. A. Jairazbhoy, F. Carpenter, and I were in charge of the sound recordings, sometimes helped by other visitors, e.g., Dr. Romila Thapar. More detailed information about our equipment and mode of operation will be provided in the second volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe returned with almost 80 hours of recorded tape, 20 hours of colour film, more than 4,000 still photographs (colour and black\/white), a set of sacrificial implements (now in my Berkeley office), and abundant notes, sketches, and drawings. The first need was for an inventory of these materials. Back in Berkeley, I began with 20 hours of film. I had access to a balky Moviola editing console for less than a month and prepared 78 pages of tentative annotations with the assistance of Harold Arnold, my wife Saraswathy, and (for the Pravargya) Wayne Surdam. The first draft of the annotations was completed by August 1975, and an abridged outline is published below (Part V, in the second volume). These annotations were used in preparing the 45-minute film \"Altar of Fire,\" produced by Robert Gardner and myself and released early in 1977. In the meantime, I also learned to find my way in the mass of tapes and photographs, though until now there has not been sufficient time to prepare a proper catalogue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe way was now paved for writing up the results. During 1976-1977, this work was made possible through the assistance of a research grant from the National Endowment for the Humanities. I started with an analysis of the background, which resulted in Part I of the present volume (\"The Agnicayana Ritual\"). In this part, limited use is made of the data collected in India. Though my primary inclination is to work in the field, this first part could not have been written had I not been in residence at Berkeley. Our Berkeley Campus not only provides incessant intellectual stimulation, but its athletic facilities preserved my ability to transport books, films, and tapes, and prevented me from getting stiff when spending long hours at my desk. Also, Berkeley still houses some of those almost legendary scholars who combine insight with unfailing control over large masses of facts. A telephone conversation with Edward Schafer, for example, provides precise answers to numerous questions in a matter of minutes. Our library would yield such information only m-udng1y and after weeks or months of frustration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am therefore especially grateful to some of my Berkeley colleagues: Professors Murray B. Emeneau and George L. Hart of South Asian Studies for things Dravidian; J. K. Anderson, Thomas Rosenmeyer, and Michael Naler of Classics for Greek; Leonard Lesko and Martin Schwartz of Near Eastern Studies for Egyptian and Indo-Iranian, respectively; Edward H. Schafer of Oriental Languages and Raymond N. Tang of the East Asiatic Library for Chinese. Robert F. Heizer of Anthropology has taught me most of what I now know about fire by generously providing a pile of offprints. Lewis and Lois Lancaster have helped me with Buddhism and pottery, respectively, and Margaret Lock has assisted me with Shamanism. Ned K. Johnson and his associates at the Museum of Vertebrate Zoology-Mercedes S. Foster and Steve Bailey-have informed me about birds. Joseph H. Peck, Jr., of the Museum of Paleontology, has helped me with fossil ammonites. Richard Reeder of the Department of Geology and Geophysics identified the \"chicken-fish\" pebbles.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom outside the Berkeley campus, I also received a great deal of assistance, especially in connection with publications. For this, I should like to thank Robert Gardner and his assistant Hope Norwood at Harvard, J. E. B. Gray in London, Jeff Masson in Toronto, Don B. Griffin in Tuscaloosa, and Barbara Miller and Dorothy Norman in New York. My indebtedness to the articles that appear in Part III of the second volume will be apparent in the appropriate place. Special interest attaches to the translation of the 10th chapter of Baudhayana Srauta Sutra by Yasuke Ikari and Harold Arnold in Part IV of the second volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn preparing the text of Part II, which constitutes the bulk of the first volume, I derived much help from all the articles and documents that had been prepared, and from the numerous Vedic texts and related publications, with which Vedic scholars are already familiar. However, the following description is principally based on the materials we brought back from India. With the help of my own field notes, I went repeatedly through our recordings, films (now available as videotape cassettes), and photographs. Whenever there was a discrepancy between the ancient texts and our own field data, I recorded the latter, checking explicitly with Cherumukku Vaidikan[or Itti Ravi if' there seemed to be any reason for doubt. The reader should not jump to the conclusion, therefore, that unfamiliar forms are \"mistakes,\" even if elementary rules of the language seem to be disregarded, as for example in agnaye idam na mama, \"this is for Agni, not for me\" (see below page 47).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile the Atiratra-Agnicayana unfolded itself in my mind in all its splendour and perplexity, the manuscript began to grow. Dr.Ruth-Inge Heinze helped me to edit the manuscript and typed large portions of it in an exemplary fashion. Ruth Suzuki typed the latter portions with fantastic speed and accuracy. My wife Saraswathy helped me with matters of style. Yvonne Kins, Helen Tu, Keith Jefferds, and Pamela MacFarland assisted in numerous ways, including style, references, and books. Adrienne Morgan prepared the illustrations in the text and the maps-a difficult task that she executed with expertise and imagination, as a glance at Figures 27-36, for example, will show.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA difficult dilemma was whether to include in the description of the ritual the text and translation of the numerous recitations and chants. A simple alternative would be to merely refer to them by means of the numerous abbreviations customary among Vedists. It might be argued that, since the participants do not often understand them, it would be best to delete the texts. Be that as it may, they certainly know them. To omit them and confine oneself to references would not only give the book the appearance of a telephone directory, it would also do an injustice to the performance, and be useless to nonspecialists. I accordingly decided to provide something, and the next question was whether to provide texts, translations, or both. To omit the original form, which is ritually significant, would almost be sacrilege. Moreover, most readers, when presented with Sanskrit forms, would want to know their meaning. In the case of many of the chants, and recitations such as the sadasin, and \"the sixteenth,\" there is no meaning, and so there was no problem. In the remaining cases, the great majority, I reluctantly decided to provide the text together with a translation into English. In preparing the texts I was helped by Pamela MacFarland, Professors R. N. Dandekar and T. N. Dharmadhikari, Poona, and Professors F.R. Sreekrishna Sarma and S. Sankaranarayanan, Tirupati.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn translating the texts I received a great deal of assistance. My first thanks go to Professor Wendy Doniger O'Flaherty, who helped me with translations from the Rgveda. Neither of us is a specialist in Indo-European, one requirement for the traditional Vedic philologist. Both of us feel, however (as she says in the Introduction to her Anthology from the Rgveda: Penguin Classic, 1981) that \"there is so much in the Rgveda to interest and excite non-Vedists, it seems a shame to let it go on being the treasure of a tiny, exclusive group, hidden as it is behind the thorny wall of an ancient and cryptic language.\" The difficulties, however, are formidable: \"As a result, there are places where the reader may be puzzled. Good. The hymns are meant to puzzle, to surprise, to trouble the mind; they are often just as puzzling in Sanskrit as they are in English.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the main features of the Atiratra-Agnicayana-its huge dimensions-made itself felt in connection with the translations. Wendy could not cover more than a relatively small portion because of her other commitments and the daunting distance between Berkeley and Chicago. I decided, therefore to follow existing translations in many cases, even though they are often unsatisfactory. I changed them whenever I felt I knew how they should be changed, and in all cases sought to improve their readability. This applies especially to Keith's translation of the Taittiriya Samhita, which is in biblical English. The Rgveda translation by Geldner is in German and that by Renou, is almost complete, in French. Several other texts have been translated by others, and some have remained untranslated. All required a lot of work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn polishing the English translations I was helped by several students: Dennis Lahey, Wayne Surdam, and especially Pamela MacFarland. When the work was nearing completion, I learned that Professor Stanley Insler of Yale was translating the Rgveda and had completed nearly half of it. He graciously offered to look through my translations, not only of the Rgveda but of all the recited texts. Again, the mass of the material constituted a stumbling block. Stanley scrutinized more than half the translations and offered me corrections and suggestions for improvement. He spent a great deal of time, but it became clear that he could not complete the work without sacrificing every other task in which he was engaged. It is also frustrating for a skilled translator to correct the efforts of an unskilled colleague instead of offering fresh translations of his own. Fortunately, there were several verses and hymns of the Rgveda that Professor Insler had already translated. Adding numerous others, he has given me permission to include and publish here for the first time the following Rgvedic verses that underlie the 29 stuti chants of the Atiratra:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStanley Insler has also contributed the translation of the text of the first sastra recitation by the hota priest (RV 8.48.3-4; 3.29.8; 2.9.1-2) and the varunapraghasa verses (RV 10.176.2-4; 3.29.4; 6.15.16; 3.29.8; 2.9.1-2) recited by the hota during the Carrying Forth of Agni (Episode 20). Stanley's translation is recognized at a glance: he uses \"thy,\" \"thou,\" and \"thee,\" where I would have \"you\". These discrepancies happen to illustrate the gap between Rgveda and Yajurveda, which is of the same order as that between Shakespeare and contemporary American literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am grateful to all who have helped me with the considerable amount of translation Agni has required. Excluding the translations by Stanley Insler, I bear the final responsibility for the form in which the translations now appear. In conclusion, I would like to adopt, and extend to the Yajurveda what van Buitenen said in his description of the Pravargya (1968, 54):\u003cbr\u003e\"My colleagues will understand that my renderings ... do not pretend in any way to be definitive. There is hardly a line in the 1gveda which does not present its own problems... It was my intention at least to show what kind of hymns was recited at the ritual and I have hoped for at least a fair approximation of their contents.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eApart from Vedic Sanskrit, there are a few translations from Malayalam, the native language of the Nambudiris. With respect to these, I have been helped most by Professor E.R. Sreekrishna Sarma. He has also established the text and translated the long \"Praisartha\" addressed to the patron of the ritual on the occasion of his consecration. Dr. N. S. Mooss, Vayaskara, Kottayam, helped me with the names and identification of plants and trees. The year following the completion of the text, 1979, was disastrous for Sanskritists and Oriental scholars generally. Four scholars of worldwide fame, including two members of our international commitments and two contributors to the second volume of this book, passed away within the span of six months. Professor V. Raghavan, doyen of Indian Sanskritists, died on April 6, 1979. Professor C. Hooykaas, the leading authority on the religion of Bali, died on August 13, 1979. Professor J.A.B. van Buitenen, still engaged in his translation of the Mahabharata, died on September 21, 1979. Professor N. Tsuji, dean of Japanese Sanskritists and Vedic ritualists as well, died on September 24, 1979. We who remain to pull closer together in a vain attempt to fill the gaps.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile I was preparing the manuscript for the press, I was searching for a publisher. I had no success, even though I had started the search as early as 1975. One reason for this lack of results was that I felt that the book I had in mind should be illustrated with plates, using the beautiful photographs made by Adelaide de Menil in black and white as well as in colour. This feeling reflected my growing conviction that ritual should not merely be read about, but should also be seen, and-if possible-heard. I was unwilling to compromise by proposing to sacrifice either comprehensiveness or quality, feeling that the excellent materials brought back from India deserved a definitive scholarly account, with the adequate presentation of information, texts, pictures and-if possible-sound.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere was another reason for my lack of success in finding a publisher. Until the National Endowment for the Humanities decided to support publication costs, it was relatively easy to obtain money for projects in the humanities, and almost impossible to find support for publishing them. The assumption was, apparently, that university publishers would take care of the manuscripts. However, this had long ceased to be the case. No one can keep up with the avalanche of manuscripts that the ideology of publishing or perishing has unleashed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSince producing the book I had in mind would be expensive, I had to find the money. I wrote more letters than I care to recall. In approaching publishers and foundations, I received help from Berkeley's Chancellor Bowker and from the Berkeley Foundation of the University of California. I also corresponded with UNESCO and with the Government of India. There are great similarities between these three bureaucracies, and we reached a point where I was uncertain whether their wheels were still moving or had ground to a halt. In 1978, when despair was near, the Rock Foundation donated $90,000 to enable me to transform the almost completed manuscript into a spectacular book. There were no formalities, no application procedures, and no reports, and in no time the arrangements were completed. There was only one restriction on the use of the grant, which I accepted enthusiastically: the funds should be used entirely for the material production of the book, and no part of it spent on overhead or other administrative costs. Unfortunately, these funds were spent differently and only partially recovered. This explains the four-year delay, as well as the high price and reduced quality of the publication, the cost has risen. The publication was finally achieved through the efforts of Edward M. Stadum, a lawyer and friend.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI owe a great debt to Pamela MacFarland, Assistant Editor for Volume II, and Dr Muneo Tokunaga, who checked the Sanskrit texts before they were printed by the Bhandarkar Oriental Research Institute, Poona, under the expert supervision of Professor R. N. Dandekar. I am especially grateful to Mrs. B. S. Staal who assisted with the preparation of the indexes. Insiders will note that these volumes are to some extent inspired by Gordon Wasson's book on Soma. This is as it should be, for Agni and Soma are the closest of ritual companions. Moreover, I value not only Wasson's book and his friendship, but admire the boldness of his hypothesis, and agree with him that Vedic culture is too important to be left to the Vedists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe cost of production of this book is due not only to its quality but also to the illustrations. Here I depend entirely on others, though the selection is my own. My greatest gratitude goes to Adelaide deMenil, who made the photographs of the 1975 performance and permitted me to select and use what I wanted. Two plates were provided by Dr. Asko Parpola from his photographs taken on the same occasion. I am grateful to him, and also to Professor Cyril Birch and Kuo Li-ying for the opportunity to publish photographs they made in the People's Republic of China and in Japan, respectively, and to Professor George Dales, who drew Plates 22-32 and helped me with the description of ritual implements. Grateful acknowledgement for the use of illustrations is furthermore made to Ajit Mookerjee, London and New Delhi; Professor G. R. Sharma, Allahabad; the Collection of the National Palace Museum, Taipei, Republic of China, where I was helped in particular by Miss Wang Ch'ing-hung, Mr. Liu Tang-ping, and Mr. Mark Landes; the E.M. Scratton Collection, Ashmolean Museum, Oxford; the Archaeological Survey of India; and the American Oriental Society. I thank Louis T. Judson for helping me produce the tape cassettes that accompany these volumes, another delicate and time-consuming task.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe University of California, and in particular the two departments of Philosophy and of South and Southeast Asian Studies, have repeatedly allowed me to be absent, and at most other times made do with my physical presence when my mind was in the Agnicayana. The same holds for my students and my family, so much so that my son Nanoo, before he could properly talk, already referred to the ritual as \"ugly China.\" I am truly grateful to my colleagues, students, and family for granting me such privileges, without which it would not have been possible to complete this book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, I should give vent to a question that I have sometimes asked myself. Why should I, a philosopher and Sanskritist, have spent years of my life with an obsolete ceremony? Am I weary of the present? Or am I merely tired of words and meanings, and have turned to sounds and activities? If I look at the issue negatively, this may be so, though my turning is still a turning of words. However, from a positive point of view, I have long stood in awe of this unique survival, so archaic yet so sophisticated, so close to the early history of man, and so lovingly preserved through millennia that elsewhere saw the birth and death of entire civilizations. While pyramids, temples, cathedrals, and skyscrapers were built and fell into decay, languages and religions came and went, and innumerable wars were fought, the Vedas and their ritual continued to be transmitted by word of mouth, from teacher to pupil, and from father to son. What a triumph of the human spirit over the imitations of matter and the physical body! A continuity verging on immortality-though, not of any individual person. And so I found myself evolved not merely in the past, but in the present and the future as well. A curious combination of circumstances and accidents put me in touch with venerable tradition, and then in almost complete possession and control of physical manifestations on tape, plate, and film. The time had come for reading Nambudiri ritualists to be willing, indeed eager, to reveal and Date to me these cultural treasures, which had always been hidden from outsiders. Here was a unique opportunity, indeed a responsibility, to continue the oral tradition by means of a book. There was something for which I was so well placed and equipped that I could almost believe that only I could do it. I was fortunate and responded to the challenge as a matter of course.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eGeneral Introduction \u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMORE THAN THREE thousand years ago, nomads crossed the mountain ranges that separate Central Asia from Iran and the Indian subcontinent. Leaving behind the dry steppes of their ancestral home, they entered the fertile plains of the upper Indus and came in contact with scattered remnants of an earlier civilization. These nomads imported the rudiments of their social and religious system along with their Indo-European language, which developed into Vedic, and later into Sanskrit. They worshipped fire, called Agni, and adopted the cult of soma-a sacred plant, probably a hallucinogen-which grew in the high mountains.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe interaction between these Central-Asian adventurers and earlier inhabitants of the Indian subcontinent gave birth to Vedic civilization, called after the four Vedas: Rgveda, Samaveda, Yajurveda, and Atharvaveda. These Vedas, oral compositions by bards and priests, have been transmitted by word of mouth to the present day. Their guardians, the Brahmins of India, are each attached to one of the Vedas by birth. The Vedas depict Vedic religion, in the words of Louis Renou (1953, 29) as \"first and foremost a liturgy, and only secondarily a mythological or speculative system.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe larger Vedic rituals were primarily dedicated to Agni and Soma. Ai was not only a god in his own right, but the divine messenger and intermediary. The offerings, primarily of clarified butter (ghee), were poured into sacrificial fires installed on altars and Ai transmitted them to the gods. Special libations were made of juice extracted from the stalks of the Soma plants of the offerings consumed by the celebrants. The ceremonies were accompanied by recitations from the Rgveda and chants from the Samaveda. According to the Rgveda itself (7.26.1), pressed juices unacaDc3az) b sacred hymns have no effect. The celebrations required the execution of multifarious activities, distributed among priests from different Vedas, who officiated on behalf of, and for the benefit of, a ritual patron, the yajwnana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the most elaborate of these ceremonies was called Agnicayana, the \"piling of Agni,\" or, simply, Agni. This ritual originated around 1,000 b.c. During its performance, a large altar in the shape of a bird, dedicated to Agni and itself also called Agni, was piled from more than a thousand bricks. The Agnicayana plays an important part in the Vedic literature after the Rgveda, and especially in the Yajurveda. Unlike the 1gveda, which remains curiously alien to India (see Renou 1960), the Yajurveda occupies the centre of Vedic culture. It constitutes the foundation of the ritual and of the edifice of the Vedic schools. More distant from the Indo-European background than the Rgveda, the Yajurveda exhibits a more Indian flavour, is closer to the beginnings of Hinduism and Buddhism, and preserves features of earlier Indian cultures. In all these respects, the Agnicayana ritual occupies a similar position. Though it incorporates the Indo-European fire cult and the Indo-Iranian cult of Soma, these begin to be overgrown by numerous features not found outside India. These features are not Indo-European or Indo-Iranian but are recognizably Indian. The Agnicayana shows us India beginning to assert herself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThough the Vedic ritual was confined to an elite, its performances must have been relatively common for about five centuries. This period-which lasted for a shorter time than Manichaeism or Islam, but longer than Protestantism -may be called the age of Karman (\"ritual activity\"). Around 550 B.C. Vedic culture began to decline. Further east and south, new religions and cultures rose to prominence. Though Hinduism and Buddhism are replete with Vedic elements, they belong to another age, the age of jnana (\"knowledge\"). Hinduism continued to look upon the Vedas as its source, formally transmitted by the Brahmins, regarded as eternal revelation, \"of nonhuman origin\" (apaurseya) and no longer understood. Buddhism rejected the Vedic heritage, the authority of Brahmins, and the supremacy of ritual. In due course, it evolved its own hierarchies and ceremonies. Fragments of the original Vedic ritual survive to the present day in the domestic rites of the Brahmins, such as marriage ceremonies. Despite attempts to revive them, we hear less and less of the larger Vedic ritual celebrations. In the eleventh century A.D., the logician Udayana could declare that the great Vedic ceremonies were no longer performed (Renou 1960, 21, note 4).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndia, however, is a land of miracles, in a distant corner of southwest India, Kerala, far away from the original home of Vedic civilization, a few families among the isolated and orthodox community of Nambudiri brahmins have maintained their Vedic tradition and continued to perform two Vedic rituals: the Agnihotra, which lasts five days, and the Agnicayana or Agni, which lasts twelve days and continues through some of the nights, from which the name Atiratra (\"overnight\") derives. We know little of the history of these performances; their continuation was unknown to the outside world. The Nambudiri performances are not artificial or scholarly reconstructions (as have taken place in some other parts of India), nor are they the results of recent revivals. The tradition is authentic and alive. Though this will be apparent from the present work, it can be directly observed in the attitude of the performers. When the Nambudiri ritualists are told that, according to the classical texts, certain rites used to be performed differently in the past, they say, \"Interesting.\" Not for a moment would they consider changing their own ritual practice in light of such information. They perform the rituals as they have learned them from their preceptors. It is their tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring the last hundred years, the Agnicayana has been performed seventeen times; during the last fifty years, five times. After a gap of almost twenty years, it was celebrated again in 1975. For the first time in history, it was attended by outsiders. On this occasion, the performance was not only witnessed but filmed, photographed, recorded, and extensively documented. The only restriction was that non-Nambudiris could not enter the ritual enclosure, in which most of the ceremonies took place. This 1975 performance of the Agnicayana, which was possibly the last, is the subject matter of the present publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe elaborate ritual performances of the Vedic period and the supreme importance attached to them in Vedic civilization demand an explanation or at least an interpretation. In the earliest Vedic literature itself, rituals, along with meters and chants, are depicted as instruments used by gods and demons to fight and conquer each other, and sometimes to create. Even when the aims are not explicit, gods and demons are frequently described as engaged in ritual. It is obvious, however, that priests who perform rites on behalf of a yajamana cannot always be thought of as conquering or creating. Moreover, the later commentaries, especially the Brahmanas attached to the various Vedic schools, provide rituals with a great variety of interpretations, sometimes inconsistent with each other. Many of these are obvious rationalizations. Some invoke events, myths, or legends that have nothing to do with the rites at hand. On the other hand, the most important episodes of Vedic mythology, those that reflect cosmogonic events, are not reflected or used in any rites (Renou 1953, 16; of. below page 117). Renou concluded:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe must be content with very general theories if we are to avoid arbitrary explanations such as those put forward in the old Brahmanas, where we find fabricated accounts of the origin of various details in the liturgical ceremonial. In these stories, there is much that deserves attention, but the indanaor bandhu, the hidden connection that they try to establish, cannot be accepted; it is too visibly the product of the priestly mind. It is recognized in the texts that comprehension must cease at a certain point: they declare \"paro'ksakama hi devab,\" \"the gods love what is out of sight\" (1953, 16; with a modification in the translation).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe recitations that accompany the rites often express specific desires: for health, strength, sons, victory, heaven, and immortality. The list of wishes and desires is not so different from that of modern man. It is not exclusively spiritual, as some contemporary visionaries have claimed, nor is it wholly materialistic, as some critics have asserted. As can be seen at a glance from the recitations recorded in this book, the same desires are repeated over and over again. Does this mean that they were never fulfilled? In spite of a certain poetic variation, such repetitiveness would almost seem offensive, not least to the gods. However, it is universally believed, and by the best of minds, that repetition increases effectiveness. Today, similar repetitions are thrust upon us by politicians and the media not to mention commercials. Bertrand Russell was criticized for his antiwar speeches by a general: \"Do you not think there is some lack of a sense of humour in going on reiterating the same thing?\" Russell observed that, if it would not serve any purpose to repeat himself, \"I failed to see why he was so anxious to prevent me from doing so.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBy the time the Vedic rituals had reached their greatest elaboration, these reiterated wishes receded into the background. Their place was taken by a codification of the two kinds of rites we have already met: the grhya or domestic rites-which are \"rites de passage,\" life-cycle rites or sacraments, accompanying such events as birth, initiation, marriage, and death-and the srauta rites, which the French call \"rites solennels.\" There are several general and formal differences between these two kinds of ritual. For example, the srauta rites require three fire altars and the services of several priests, whereas the domestic rites require only one fire (the domestic fire) and one priest (the domestic priest). While the function of the domestic rites appears to be fairly straightforward, the significance of the srauta rites is not obvious. The srauta ritual, with its myriad ramifications, exhibits the unhampered development of ritual construction and creativity. It is therefore more important for the understanding of ritual than the domestic rites. There are, moreover, srauta rituals that last a thousand years, which shows that some of the rites were purely theoretical. Such theoretical constructs (which the grammarian Patanjali compared to the infinite uses of language) should not be brushed aside, as was done by Hillebrandt, who referred in this connection to \"myth and fantasy\" of the ritualists (1897, 158). On the contrary, they are as important for the theory of ritual as concrete ceremonies. Many rites have, in fact, an intermediate status. The Agnicayana, which was performed in 1975, is a srauta ritual that seems to have been always \"real,\" though some of its extensions, which the texts describe, smack of theory.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Srauta Sutras of the late Vedic period offer several definitions of ritual. One that is often quoted characterizes it as comprising three things: dravya, \"the substance (used in oblations)\"; devata, \"the deity (to which oblations are offered)\"; and tyaga, \"renunciation (of the fruits of the ritual acts).\" The tyaga is a formula pronounced by the yajamana or patron at the culmination of each act of oblation. When the officiating priest, on behalf of the yajamana, make the oblation into the fire for one of the gods, for example, Agni, the Yajamana says:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is for Agni, not for me (agnaye idam na mama).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt this point, a contradiction begins to appear, which becomes increasingly explicit in the ritualistic philosophy of the Mimamsa. The reason for performing a specific ritual is stated to be the desire for a particular fruit or effect. The stock example of the Mimamsa is:\u003cbr\u003eHe who desires heaven shall sacrifice with the Agnistoma ritual (agnistomena svargakamo yajeta). But this fruit is renounced whenever the yajamana utters his tyaga formula of renunciation. The effect, therefore, is not obtained.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe resulting picture is further complicated by another apparent contradiction. The rites are subdivided into two classes, \"obligatory\" (nitya) and \"optional\" (kamya). Unlike the Agnicayana, which is kamya, the Agnistoma is a nitya rite: every brahman has the duty to perform it. So here is a ritual that appears to be optional, since it is confined to those who desire heaven (nobody's duty), but that is also not optional because it is a prescribed duty, and that does not bear any fruit because its fruits are ultimately abandoned. The texts reflect such contradictions. The Mimamsa Sutra, basic manual of the ritual philosophy of the Mimamsa, lays down that the rites lead to happiness, but the subcommentary \"Straight Spotless\" (1juvima1a) observes that this does not apply to o\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eVolume II \u003c\/b\u003e\u003c\/center\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;\"\u003eTHE 1975 PERFORMANCE of the Atiratra-Agnicayana called attention to a ritual created in India almost three thousand years ago. The first volumes of Agni sought to document and help preserve this ancient tradition. The ceremonies were described and depicted in explicit detail because of their intrinsic cultural value, because they provide the source material for many developments in Indian religion, and also because they can be used to con5rm, revise, or reject general theories of ritual and religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis second volume of Agni probes more deeply into the authenticity of the Nambudiri Vedic tradition and seeks at the same time to explain how such a survival could occur. It shows that much is in fact known about the background, context, and history of the tradition, though some of this information is circumstantial and much of it is difficult to access. As a result of these investigations, the history of the religions of India now appears in a new light: though Vedic beliefs and doctrines have disappeared or been transformed, Vedic practice has in fact continued. This is significant, especially in India, where practice-Karman has always been more important than theory. The truth has escaped Indologists who confine themselves to texts rd doctrines, and anthropologists who merely scratch the surface. It has been further obscured by the popularization of artificial distinctions like that between so-called Great and Little Traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second volume begins with Part III, \"Perspectives,\" a series of contributions by scholars who elucidate the ritual, its background, and its many dimensions. Part IV, \"Texts and Translations,\" provides sections from ritual manuals of the three Vedic schools represented in the 1975 performance. Part V is concerned with the audiovisual documentation of the Agni ceremony.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart III opens with historical studies by Thapar, Parpola, Heesterman, and Seidenberg. The perspectives adopted in these speculations are diverse; together they remind us of important gaps in our knowledge of early Indian nations', and they show us that our widely held assumptions about an Aryan invasion are not only simplistic but also questionable. Staal then analyzes e syntax of the ritual. There follow philological articles primarily concerned with Sanskrit texts: Tsuji examines a Yajurvedic tradition that differs from that followed in 1975; Sreekrishna Sarma studies the Rgvedic sources underlying the 1975 performance; and Ikari explores a historical link between the Agnicayana and the Pravargya ceremony. Balasubrahmanya Sastri Eate5 how the Agnicayana has been treated in later philosophic development.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough the continued existence of grhya rites among the twice-born castes is well known, the survey by Kashikar and Parpola shows how Vedic srauta traditions, too, are alive in many regions of the Indian subcontinent. The subsequent eight papers focus on the Nambudiri tradition and elucidate features of Nambudiri Vedic culture. The picture that emerges modifies the common view that Vedic civilization disappeared and was in due course replaced by Hinduism. What we witness is in fact the continued existence of Vedic traditions, though often in remote areas. At the same time, many Indian traditions entered a new phase, which it is customary to call Tantric. This development can be traced in Kerala and among the Nambudiris, but its chief impact has been elsewhere. It is not within the scope of this book to treat the Tantric fire rites that have proliferated all over India during the last two thousand years. However, contributions by Hooykaas, Skorupski, and Strickmann show the extent to which such ceremonies spread over large parts of Asia. After depicting a culmination of these Tantric rites in the fiery meditations of Japan, Part Ill ends with an account of mundane events and practical affairs that pervaded and accompanied the Agnicayana project.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe texts and translations of Part IV appropriately begin with sections from the Baudhayana Srautasutra, which is the most detailed and precise of the sutras, and probably the earliest. The material presented by Ikari and Arnold is the counterpart of the description in Part II and makes possible a step-for-step comparison of the ritual as it was before 6oo B.C. with the 1975 performance. The contributions that follow supplement the Yajurvedic data with the Atiratra recitations from the Rgveda and the Agnicayana chants from the Samaveda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe content of the two volumes reflects a variety of disciplines. The emphasis in Part II may be characterized as anthropological or ethnographical; it represents Vedic fieldwork. Such fieldwork can be undertaken only by Sanskritists, but all too few have availed themselves of the opportunity. By contrast, the information provided in Pans III and IV is largely historical and philological. Though these contrasting approaches may seem incompatible, they are coherent from the Nambudiri. or indeed from the Indian, point of view. It is not surprising, therefore, that the descriptions offered in Parts II and 1V are often extremely similar in spite of their different orientation. Both descriptions differ in points of derail, but they exhibit the same structure and spirit. If the Nambudiris conceive of the ritual in the manner of the authors of the ancient manuals, it is not because they imitate the manuals; it is because they embody the same tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart V of the second volume gives brief surveys of the twenty hours of film footage and the eighty hours of recordings with which we returned from India. The forty-five-minute film Altar of Fire, edited from these materials, presents primarily the Nambudiri point of view: it consists of a succession of episodes suggested by Cherumukku Vaidikan. The contents of the cassette tapes that accompany this book are described in the third section of Part V.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCollecting contributions from an international group of scholars has been challenging, time-consuming, and rewarding. Though the original style of the contributions has been largely retained, a certain amount of standardization has been done, and overlaps have been minimized. Since English is not the native tongue of most of the authors, nor of the editor, considerations of style have required much attention. In all these tasks I have been fortunate in having the assistance of my judicious coeditor, Pamela MacFarland. As in the case of the first volume, most of the papers have been typed by Ruth Suzuki with her customary, yet miraculous, speed. The burden of completing a variety of smaller tasks was much eased by support from the Department of South and Southeast Asian Studies and the Committee on Research of the University of California at Berkeley.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents \u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eVolume I \u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePlates\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIllustrations in the Text\u003c\/td\u003e\n\u003ctd\u003exxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTables\/Maps\u003c\/td\u003e\n\u003ctd\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTransliteration\u003c\/td\u003e\n\u003ctd\u003exxxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSanskrit\u003c\/td\u003e\n\u003ctd\u003exxxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMalayalam\u003c\/td\u003e\n\u003ctd\u003exxxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Note on Pronuniation\u003c\/td\u003e\n\u003ctd\u003exxxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exxxvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart I\u003cbr\u003eThe Agnicayana Ritual\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eThe Agnicayana in Classical Vedic Ritual Sources\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Srauta Rituals\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eA Bird's-Eye View of the Agnicayana\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eTraditional Interpretations of the Agnicayana\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eOrigin and Significance of the Agnicayana\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAgni\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eFire\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVedic Nomads\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSoma\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Cosmic Man\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Altar\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNaturally Perforated Stones\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eThe Nambudiri Tradition\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart II\u003cbr\u003eThe 1975 Performance\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePreliminaries\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Eligibility, Time and Place\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Measurements and Bricks\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Soma, Antelope Skin and Woods\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Wooden Implements\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Clay Implements\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. The Golden Man\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Other Prerequisites\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. The Ritual Enclosure\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Dramatis Personae\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eThe Performance\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroductory Note\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Note on the Jaiminiya Samaveda\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFirst Day:\u003c\/td\u003e\n\u003ctd\u003eApril 12 and 13, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 1.\u003c\/td\u003e\n\u003ctd\u003eRitual Preparation of the Ukha Pots and Introductory Rites (Ukhasambharanam, Punyahavacanam, Upavyaharanam, Samkalpa)\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 2.\u003c\/td\u003e\n\u003ctd\u003eAnimal Sacrifice for Vayu and Preparation of the Five Heads (Vayavyam Pasu)\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 3.\u003c\/td\u003e\n\u003ctd\u003eElection of the Priests and Making Five (Rtvigvarana, Agnimanthana)\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 4.\u003c\/td\u003e\n\u003ctd\u003eConsecration of the Yajamana (Diksa)\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSecond Day:\u003c\/td\u003e\n\u003ctd\u003eApril 13. 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 5.\u003c\/td\u003e\n\u003ctd\u003eAdoration of the Ukha Fire with the Vatsapra Hymn and Rites for Gain (vatsapra-upasthana, Sani)\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 6.\u003c\/td\u003e\n\u003ctd\u003eRitual Preparation of the Pravargya Implements (Pravargyasambharanam)\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFourth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 16, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 7.\u003c\/td\u003e\n\u003ctd\u003eConstruction of the New Domestic Altar (Garhapatyaciti)\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 8.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Offering; Purchase of Soma; Guest Offering for Soma (Prayaniyesti; Somakraya; Atithyesti)\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 9.\u003c\/td\u003e\n\u003ctd\u003ePravargya, Upasad, and Subrahmanya Chant\u003c\/td\u003e\n\u003ctd\u003e368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThird-Day:\u003c\/td\u003e\n\u003ctd\u003eApril 16, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 10.\u003c\/td\u003e\n\u003ctd\u003eMeasurement of the Great Altar Space and of the Field of Agni (Mahavedikarana, Citisthanakarana)\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFourth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 16, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 11.\u003c\/td\u003e\n\u003ctd\u003eSetting Up the Field of Agni (Agniksetropadhana)\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 12.\u003c\/td\u003e\n\u003ctd\u003eThe Foundation of the Altar\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 13.\u003c\/td\u003e\n\u003ctd\u003eThe First Layer\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFifth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 17, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 14.\u003c\/td\u003e\n\u003ctd\u003eThe Second Layer\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSixth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 18, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 15.\u003c\/td\u003e\n\u003ctd\u003eThe Third Layer\u003c\/td\u003e\n\u003ctd\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSeventh Day:\u003c\/td\u003e\n\u003ctd\u003eApril 19, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 16.\u003c\/td\u003e\n\u003ctd\u003eThe Fourth Layer\u003c\/td\u003e\n\u003ctd\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEight Day:\u003c\/td\u003e\n\u003ctd\u003eApril 20, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 17.\u003c\/td\u003e\n\u003ctd\u003eThe Fifth Layer\u003c\/td\u003e\n\u003ctd\u003e473\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 18.\u003c\/td\u003e\n\u003ctd\u003eRudra, Flow of Milk, and Other Ceremonies on the Fifth Layer (Satarudriya, Ksiradhara)\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNinth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 21, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 19.\u003c\/td\u003e\n\u003ctd\u003eFurther Ceremonies on the Altar\u003c\/td\u003e\n\u003ctd\u003e543\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 20.\u003c\/td\u003e\n\u003ctd\u003ecarrying Forth of Agni and Oblations (Agnipranayana, Adhvarahuti, etc.)\u003c\/td\u003e\n\u003ctd\u003e551\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 21.\u003c\/td\u003e\n\u003ctd\u003eThe flow of Wealth (Vasor Dhora)\u003c\/td\u003e\n\u003ctd\u003e563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 22.\u003c\/td\u003e\n\u003ctd\u003ePressing of Strength, Holding of the Realm, and other Oblations (Vajaprasaviya, Rastrabhrt, etc.)\u003c\/td\u003e\n\u003ctd\u003e570\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 23.\u003c\/td\u003e\n\u003ctd\u003eSetting Up of the Soma Hall and the Hall of Recitation: Construction of the Dhisnya Hearths (Havirdhanamandapakaranam; Sadahkaranam, Dhisnyanirmanam)\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThird and Ninth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 21, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 24.\u003c\/td\u003e\n\u003ctd\u003eCarrying Forth of Soma and Agni; Animal Sacrifice for Soma and Agni; Offerings for the Divine Instigators; Proclamation of the Yajamana (Agnisomapranayanam; Agnisomiyapasu; Devasuvams Havimsi)\u003c\/td\u003e\n\u003ctd\u003e590\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTenth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 22, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 25.\u003c\/td\u003e\n\u003ctd\u003eContinuation of the Soma Ritual; Outdoor Chant for the Purified Soma (Bahispavamanastotra)\u003c\/td\u003e\n\u003ctd\u003e598\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 26.\u003c\/td\u003e\n\u003ctd\u003eThe Eleven Animal Sacrifices and the Rest of the Morning Pressing (Savaniyapasu; Pratahsavana)\u003c\/td\u003e\n\u003ctd\u003e608\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 27.\u003c\/td\u003e\n\u003ctd\u003eMidday Pressing and Anointing the Yajamana (Madhyandinasavana; Abhiseka)\u003c\/td\u003e\n\u003ctd\u003e632\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEleventh Day:\u003c\/td\u003e\n\u003ctd\u003eApril 23, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 28.\u003c\/td\u003e\n\u003ctd\u003eThe Third Pressing (Trtiyasavana)\u003c\/td\u003e\n\u003ctd\u003e646\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 29.\u003c\/td\u003e\n\u003ctd\u003eThe Three Ukthya Soma Sequences and the Sixteenth (Sodasi)\u003c\/td\u003e\n\u003ctd\u003e655\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEleventh Day:\u003c\/td\u003e\n\u003ctd\u003eApril 23 and 24, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 30.\u003c\/td\u003e\n\u003ctd\u003eThree Overnight Rounds (Ratriparyaya)\u003c\/td\u003e\n\u003ctd\u003e663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEleventh Day:\u003c\/td\u003e\n\u003ctd\u003eApril 25, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 31.\u003c\/td\u003e\n\u003ctd\u003eThe Chant and Recitation for the Asvins (Asvinastuti; Asvinasastra)\u003c\/td\u003e\n\u003ctd\u003e680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTwelfth Day:\u003c\/td\u003e\n\u003ctd\u003eApril 25, 1975\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEpisode 32.\u003c\/td\u003e\n\u003ctd\u003eThe Tail of the Ritual (Yajnapuccha)\u003c\/td\u003e\n\u003ctd\u003e686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix.\u003c\/td\u003e\n\u003ctd\u003eMalayalam Text of the Praisartham\u003c\/td\u003e\n\u003ctd\u003e698\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography and Abbreviations\u003c\/td\u003e\n\u003ctd\u003e703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\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\u003ccenter\u003e\u003cb\u003eVolume II \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\u003ePlates\u003c\/td\u003e\n\u003ctd\u003exiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIllustrations in the Text\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eMaps\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart III: Perspectives\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Archeological Background to the Agnicayana Ritual, by Romila Thapar\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Pre-Vedic Indian Background of the Srauta Ritual, by Asko Parpola\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eOther Folk's Fire, by J.C. Heesterman\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Geometry of the Vedic Rituals, by A. Seidenberg\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRitual Structure, by Frits Staal\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Agnicayana Section of the Maitrayani-Samhita with Special Reference to the Manava Srauta Sutra, by N. Tsuji\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Atiratra According to the Kausitaki Brahmana, by E.R. Sreekrishna Sarma\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRitual Preparation of the Mahavira and Ukha Posts, by Yasuke Ikari\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAgnicayana in the Mimamsa, by K. Balasubrahmanya Sastri, edited by James A. Santuci\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSrauta Traditions in Recent Times, by C.G. Kashikar and Asko Parpola\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRecent Nambudiri Performances of Agnistoma and Agnicayana, by C.V. Somayajipad, M. Itti Ravi Nambudiri, and Erkkara Raman Nambudir\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA History of the Nambudiri Community of Kerala, by M.G.S. Narayanan and Kesavan Veluthat\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Nambudiri Ritual Tradition with Special Reference to the Kollengode Archives, by M.R. Raghava Varier\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSanskrit and Malayalam References from Kerala, by K. Kunjunni Raja\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Music of Nambudiri Unexpressed Chant (aniruktagana), by Wayne Howard\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Five-Tipped Bird, the Square Bird, and the Many-Faced Domestic Altar, by C.V. Somayajipad, M. Itti Ravi Nambudiri, and Frits Staal\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVedic Mudras, by Frits Staal\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes on Comparison of Vedic Mudras with Mudras used in Kutiyattam and Kathakali, by Clifford R. Jones\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAgni Offerings in Java and Bali, by C. Hooykaas\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTibetan Homa Rites, by Tedeusz Skorupski\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHoma in East Asia by Micchel Strickmann\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Agnicayana Project, by Frits Staal\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart IV: Texts and Translations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBaudhayana Srauta Sutra on the Agnicayana text by W. Caland, translation by Yasuke Ikari and Harold Arnold\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKausitaki Brahmana on the Atiratra, translation by E.R. Sreekrishna Sarma\u003c\/td\u003e\n\u003ctd\u003e676\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Passages of the Jaiminiya Srauta Sutra dealing with the Agnicayana, together with Bhavatrata's Commentary, by Asko Parpola\u003c\/td\u003e\n\u003ctd\u003e700\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart V: Films, Tapes, and Cassettes by Frits Staal\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eI. The Films\u003c\/td\u003e\n\u003ctd\u003e739\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eII. The Tapes\u003c\/td\u003e\n\u003ctd\u003e744\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIII. The Cassettes\u003c\/td\u003e\n\u003ctd\u003e748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary and Index of Terms\u003c\/td\u003e\n\u003ctd\u003e769\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of Names\u003c\/td\u003e\n\u003ctd\u003e800\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of Texts\u003c\/td\u003e\n\u003ctd\u003e812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Frits Stall","offers":[{"title":"Default Title","offer_id":42748459188362,"sku":"","price":4700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/AGNI.jpg?v=1675161558"},{"product_id":"a-history-of-indian-philosophy-5-volumes","title":"A History of Indian Philosophy [5 Volumes in Set]","description":"\u003cp style=\"text-align: left;\"\u003eThe work appears in five volumes. Each volume is devoted to the study of the particular school of thought of Indian Philosophy. Vol. I comprise Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa, and Vedanta. Vol. II completes studies at 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.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\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.\u003cbr\u003e\u003cbr data-mce-fragment=\"1\"\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.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\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 History of Indian Philosophy (1921). He was also appointed lecturer at Cambridge and nominated to represent Cambridge University at the International Congress of Philosophy in Paris.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\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.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe impressions that he had made by his speeches and in the debates at the Paris Congress secured for 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\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eContents:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp align=\"left\"\u003e\u003cb\u003e\u003ci\u003e(VOLUME I)\u003c\/i\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER I\u003cbr\u003eINTRODUCTORY\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER II\u003cbr\u003eTHE\u003cspan\u003e VEDAS\u003c\/span\u003e, BRAHMANAS AND THEIR PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Vedas and their antiquity\u003cbr\u003e2. The Place of the Vedas in the Hindu mind\u003cbr\u003e3. Classification of the Vedic literature\u003cbr\u003e4. The samhitas\u003cbr\u003e5. The Brahmanas\u003cbr\u003e6. The Aranyakas\u003cbr\u003e7. The Rg-Veda, its civilization\u003cbr\u003e8. The Vedic gods\u003cbr\u003e9. Polytheism, Henotheism, and Monotheism\u003cbr\u003e10. Growth of a Monotheistic tendency; Prajapati, Visvakarma\u003cbr\u003e11. Brahma\u003cbr\u003e12. Sacrifice; the First Rudiments of the Law of\u003cspan\u003e Karma\u003c\/span\u003e\u003cbr\u003e13. Cosmogony-Mythological and Philosophical\u003cbr\u003e14. Eschatology; the Doctrine of Atman\u003cbr\u003e15. Conclusion\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER III\u003cbr\u003eTHE EARLIER UPANISADS (700 B.C. - 600 B.C.)\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The place of the Upanisads in Vedic literature\u003cbr\u003e2. The names of the Upanisads; Non-Brahmanic influence\u003cbr\u003e3. Brahmanas and the Early Upanisads\u003cbr\u003e4. The meaning of the word Upanisads\u003cbr\u003e5. The composition and growth of diverse Upanisads\u003cbr\u003e6. Revival of Upanisads studies in modern times\u003cbr\u003e7. The Upanisads and their interpretations\u003cbr\u003e8. The quest after Brahman: the struggle and the failure\u003cbr\u003e9. Unknowability of Brahman and the Negative Method\u003cbr\u003e10. The Atman doctrine\u003cbr\u003e11. Place of Brahman in the Upanisads\u003cbr\u003e12. The World\u003cbr\u003e13. The World-Soul\u003cbr\u003e14. The Theory of Causation\u003cbr\u003e15. Doctrine of Transmigration\u003cbr\u003e16. Emancipation\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER IV\u003cbr\u003eGENERAL OBSERVATIONS ON THE SYSTEMS OF INDIAN PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. In what sense is a History of Indian Philosophy possible?\u003cbr\u003e2. Growth of the Philosophic Literature\u003cbr\u003e3. The Indian systems of Philosophy\u003cbr\u003e4. Some fundamental points of agreement\u003cbr\u003e    1.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Karma theory\u003c\/i\u003e\u003cbr\u003e    2.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Doctrine of Mukti\u003c\/i\u003e\u003cbr\u003e    3.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eThe Doctrine of Soul\u003c\/i\u003e\u003cbr\u003e5. The Pessimistic Attitude towards the World and the Optimistic Faith in the end\u003cbr\u003e6. Unity in Indian Sadhana (philosophical, religious and ethical endeavours)\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER V\u003cbr\u003eBUDDHIST PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The State of Philosophy in Indian before Buddha\u003cbr\u003e2. Buddha: his life\u003cbr\u003e3. Early Buddhist Literature\u003cbr\u003e4. The Doctrine of Causal Connection of early Buddhism\u003cbr\u003e5. The Khandhas\u003cbr\u003e6. Avijja and Asava\u003cbr\u003e7. Sila and Samadhi\u003cbr\u003e8. Kamma\u003cbr\u003e9. Upanisads and Buddhism\u003cbr\u003e10. The School of Theravada Buddhism\u003cbr\u003e11. Mahayanism\u003cbr\u003e12. The Tathata Philosophy of Asvaghosa (80 A.D.)\u003cbr\u003e13. The Madhyamika or the Sunyavada school-Nihilism\u003cbr\u003e14. Uncompromising Idealism or the School of Vijnanavada Buddhism\u003cbr\u003e15. Sautrantika theory of Perception\u003cbr\u003e16. Sautrantika theory of Inference\u003cbr\u003e17. The Doctrine of Momentariness\u003cbr\u003e18. The Doctrine of Momentariness and the Doctrine of Causal Efficiency (Arthakriyakaritva)\u003cbr\u003e19. Some Ontological Problems on which the Different Indian Systems diverged\u003cbr\u003e20. Brief Survey of the Evolution of Buddhist Thought\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER VI\u003cbr\u003eTHE JAINA PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Origin of Jainism\u003cbr\u003e2. Two Sects of Jainism\u003cbr\u003e3. The Canonical and other Literature of the Jains\u003cbr\u003e4. Some General Characteristics of the Jains\u003cbr\u003e5. Life of Mahavira\u003cbr\u003e6. The Fundamental Ideas of Jaina Ontology\u003cbr\u003e7. The Doctrine of Relative Pluralism (Anekantavada)\u003cbr\u003e8. The Doctrine of Nayas\u003cbr\u003e9. The Doctrine of Syadvada\u003cbr\u003e10. Knowledge, its value for us\u003cbr\u003e11. Theory of Perception\u003cbr\u003e12. Non-Perceptual knowledge\u003cbr\u003e13. Knowledge as Revelation\u003cbr\u003e14. The Jivas\u003cbr\u003e15. Karma Theory\u003cbr\u003e16. Karma, Asrava and Nirjara\u003cbr\u003e17. Pudgala\u003cbr\u003e18.\u003cspan\u003e Dharma\u003c\/span\u003e, Adharma, Akasa\u003cbr\u003e19. Kala and Samaya\u003cbr\u003e20. Jaina Cosmography\u003cbr\u003e21. Jaina Yoga\u003cbr\u003e22. Jaina Atheism\u003cbr\u003e23. Moksa (emancipation)\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER VII\u003cbr\u003eTHE KAPILA AND TE PATANJALA SAMKHYA (YOGA)\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. A Review\u003cbr\u003e2. The Germs of Samkhya in the Upanisads\u003cbr\u003e3. Samkhya and Yoga Literature\u003cbr\u003e4. An Early School of Samkhya\u003cbr\u003e5. Samkhya karika, Samkhya sutra, Vacaspati Misra and Vijnana Bhiksu\u003cbr\u003e6. Yoga and Patanjali\u003cbr\u003e7. The Samkhya and the Yoga doctrine of Soul of Purusa\u003cbr\u003e8. Thought and Matter\u003cbr\u003e9. Feelings, the Ultimate Substances\u003cbr\u003e10. The Gunas\u003cbr\u003e11. Prakrti and its evolution\u003cbr\u003e12. Pralaya and the disturbance of the Prakrti Equilibrium\u003cbr\u003e13. Mahat and Ahamkara\u003cbr\u003e14. The Tanmatras and the Paramanus\u003cbr\u003e15. Principle of Causation and Conservation of Energy\u003cbr\u003e16. Change as the formation of new collections\u003cbr\u003e17. Causation as Satkaryavada (the theory that the effect potentially exists before it is generated by the movement of the cause)\u003cbr\u003e18. Samkhya Atheism and Yoga Theism\u003cbr\u003e19. Buddhi and Purusa\u003cbr\u003e20. The Cognitive Process and some characteristics of Citta\u003cbr\u003e21. Sorrow and its Dissolution\u003cbr\u003e22. Citta\u003cbr\u003e23. Yoga Purificatory Practices (Parikarma)\u003cbr\u003e24. The Yoga Meditation\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER VIII\u003cbr\u003eTHE NYAYA-VAISESIKA PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Criticism of Buddhism and Samkhya from the Nyaya standpoint\u003cbr\u003e2. Nyaya and Vaisesika sutras\u003cbr\u003e3. Does Vaisesika represent an old school of Mimamsa?\u003cbr\u003e4. Philosophy in the Vaisesika sutras\u003cbr\u003e5. Philosophy in the Nyaya sutras\u003cbr\u003e6. Philosophy of Nyaya sutras and Vaisesika sutras\u003cbr\u003e7. The Vaisesika and Nyaya Literature\u003cbr\u003e8. The main doctrine of the Nyaya-Vaisesika, Philosophy\u003cbr\u003e9. The six Padarthas : Dravya, Guna, Karma, Samanya, Visesa, Samavaya\u003cbr\u003e10. The Theory of Causation\u003cbr\u003e11. Dissolution (Pralaya) and Creation (Srsti)\u003cbr\u003e12. Proof of the Existence of Isvara\u003cbr\u003e13. The Nyaya-Vaisesika Physics\u003cbr\u003e14. The Origin of Knowledge (Pramana)\u003cbr\u003e15. The four Pramanas of Nyaya\u003cbr\u003e16. Perception (Pratyaksa)\u003cbr\u003e17. Inference\u003cbr\u003e18. Upamana and Sabda\u003cbr\u003e19. Negation in Nyaya-Vaisesika\u003cbr\u003e20. The necessity of the Acquirement of debating devices for the seeker of Salvation\u003cbr\u003e21. The Doctrine of Soul\u003cbr\u003e22. Isvara and Salvation\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER IX\u003cbr\u003eMIMAMSA PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. A Comparative Review\u003cbr\u003e2. The Mimamsa Literature\u003cbr\u003e3. The Paratah-pramanya doctrine of Nyaya and the Svatah-pramanya doctrine of Mimamsa\u003cbr\u003e4. The place of Sense-organs in Perception\u003cbr\u003e5. Indeterminate and Determinate Perception\u003cbr\u003e6. Some Ontological Problems connected with the Doctrine of Perception\u003cbr\u003e7. The Nature of Knowledge\u003cbr\u003e8. The Psychology of Illusion\u003cbr\u003e9. Inference\u003cbr\u003e10. Upamana, Arthapatti\u003cbr\u003e11. Sabda-pramana\u003cbr\u003e12. The Pramana of Non-perception (anupalabdhi)\u003cbr\u003e13. Self, Salvation, and God\u003cbr\u003e14. Mimamsa as Philosophy and Mimamsa as Ritualism\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER X\u003cbr\u003eTHE SANKARA SCHOOL OF VEDANTA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Comprehension of the Philosophical Issues more essential than the Dialectic of Controversy\u003cbr\u003e2. The philosophical situation: a Review\u003cbr\u003e3. Vedanta Literature\u003cbr\u003e4. Vedanta in Gaudapada\u003cbr\u003e5. Vedanta and Sankara (788-820 A.D.)\u003cbr\u003e6. The main idea of the Vedanta philosophy\u003cbr\u003e7. In what sense is the world-appearance false?\u003cbr\u003e8. The nature of the world-appearance, phenomena\u003cbr\u003e9. The Definition of Ajnana (nescience)\u003cbr\u003e10. Ajnana established by Perception and Inference\u003cbr\u003e11. Locus and Object of Ajnana, Ahamkara and Antahkarana\u003cbr\u003e12. Anirvacyavada and the Vedanta dialectic\u003cbr\u003e13. The Theory of Causation\u003cbr\u003e14. Vedanta theory of Perception and Inference\u003cbr\u003e15. Atman, Jiva, Isvara, Ekajivavada and Drstisrstivada\u003cbr\u003e16. Vedanta, theory of Illusion\u003cbr\u003e17. Vedanta Ethics and Vedanta Emancipation\u003cbr\u003e18. Vedanta and other Indian systems\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003e\u003ci\u003e(VOLUME II)\u003c\/i\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XI\u003cbr\u003eTHE SANKARA SCHOOL OF VEDANTA (continued)\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The World-Appearance\u003cbr\u003e2. Thought and its Object in Buddhism and in Vedanta\u003cbr\u003e3. Sankara's Defence of Vedanta; Philosophy of Badarayana and Bhartrprapanca\u003cbr\u003e4. Teachers and Pupils in Vedanta\u003cbr\u003e5. Vedanta Doctrine of Soul and the Buddhist Doctrine of Soullessness\u003cbr\u003e6. Vedantic Cosmology\u003cbr\u003e7. Sankara and his School\u003cbr\u003e8. Mandana, Suresvara and Visvarupa\u003cbr\u003e9. Mandana (A.D. 800)\u003cbr\u003e10. Suresvara (A.D. 800)\u003cbr\u003e11. Padmapada (A.D. 820)\u003cbr\u003e12. Vacaspati Misra (A.D. 840)\u003cbr\u003e13. Sarvajnatma Muni (A.D. 900)\u003cbr\u003e14. Anandabodha Yati (eleventh or twelfth century A.D.)\u003cbr\u003e15. Maha-vidya and the Development of Logical Formalism\u003cbr\u003e16. Vedanta Dialectic of Sriharsa (A.D. 1150)\u003cbr\u003e17. Application of the Dialectic to the Difference Categories and Concepts\u003cbr\u003e18. Citsukha's Interpretations of the Concepts of Sankara Vedanta (A.D. 1220)\u003cbr\u003e19. The Dialectic of Nagarjuna and the Vedanta Dialectic\u003cbr\u003e20. Dialectical Criticisms of Santaraksita and Kamalasila (A.D. 760) as forerunners of Vedanta Dialectics\u003cbr\u003e    (a) Criticisms of Samkhya Parinama Doctrine\u003cbr\u003e    (b) Criticism of Isvara\u003cbr\u003e    (c) Refutation of the Soul Theory\u003cbr\u003e    (d) Refutation of the Mimamsa Theory of the Self\u003cbr\u003e    (e) Refutation of the Samkhya View of the Self\u003cbr\u003e    (f) Refutation of the Upanisad View of the Self\u003cbr\u003e    (g) Refutation of the Theory of the Persistence of Existing Entities\u003cbr\u003e    (h) Refutation of Criticisms of the Non-permanency of Entities\u003cbr\u003e    (i) Refutation of the Nyaya Vaisesika Categories\u003cbr\u003e21. Dialectic of Sankara and Anandajnana\u003cbr\u003e22. Philosophy of the Prakatartha-vivarana (A.D. 1200)\u003cbr\u003e23. Vimuktatman (A.D. 1200)\u003cbr\u003e24. Ramadvaya (A.D. 1300)\u003cbr\u003e25. Vidyaranya (A.D. 1350)\u003cbr\u003e26. Nrsimhasrama Muni (A.D. 1500)\u003cbr\u003e27. Appaya Diksita (A.D. 1550)\u003cbr\u003e28. Prakasananda (A.D. 1550-1600)\u003cbr\u003e29. Madhusudana Sarasvati (A.D. 1500)\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XII\u003cbr\u003eTHE PHILOSOPHY OF THE YOGA-VASISTHA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Yoga-vasistha\u003cbr\u003e2. The Ultimate Entity\u003cbr\u003e3. Origination\u003cbr\u003e4. Karma, Manas and the Categories\u003cbr\u003e5. The World-Appearance\u003cbr\u003e6. Nature of Agency Kartriva) and the Illusion of World Creation\u003cbr\u003e7. The Stage of the Saint (Tivan-mukta)\u003cbr\u003e8. Energy of Free-will (Paurusa)\u003cbr\u003e9. Prana and its Control\u003cbr\u003e10. Stages of Progress\u003cbr\u003e11. Methods of Right Conduct\u003cbr\u003e12. Yoga-vasistha, Sankara Vedanta and Buddhist Vijnanavada\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XIII\u003cbr\u003eSPECULATIONS IN THE MEDICAL SCHOOLS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Ayur-veda and the Atharva-Veda\u003cbr\u003e2. Bones in the Atharva-Veda and Ayur-veda\u003cbr\u003e3. Organs in the Atarva-Veda and Ayur-veda\u003cbr\u003e4. Practice of Medicine in the Atharva-Veda\u003cbr\u003e5. The Foetus and the Subtle Body\u003cbr\u003e6. Foetal Development\u003cbr\u003e7. Growth and Disease\u003cbr\u003e8. Vayu, Pitta and Kapha\u003cbr\u003e9. Head and Heart\u003cbr\u003e10. The Circulatory and the Nervous System\u003cbr\u003e11. The Nervous System of the Tantras\u003cbr\u003e12. The Theory of Rasas and their Chemistry\u003cbr\u003e13. The Psychological Views and other Ontological Categories\u003cbr\u003e14. Logical Speculations and Terms relating to Academic Dispute\u003cbr\u003e15. Did Logic Originate in the Discussions of Ayur-veda Physicians?\u003cbr\u003e16. Ayur-veda Ethics\u003cbr\u003e17. Springs of Action in the Caraka-samhita\u003cbr\u003e18. Good Life in Caraka\u003cbr\u003e19. Ayur-veda Literature\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XIV\u003cbr\u003eTHE PHILOSOPHY OF THE BHAGAVAD-GITA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Gita Literature\u003cbr\u003e2. Gita and Yoga\u003cbr\u003e3. Samkhya and Yoga in the Gita\u003cbr\u003e4. Samkhya Philosophy in the Gita\u003cbr\u003e5. Avyakta and Brahman\u003cbr\u003e6. Conception of Sacrificial Duties in the Gita\u003cbr\u003e7. Sense-control in the Gita\u003cbr\u003e8. The Ethics of the Gita and the Buddhist Ethics\u003cbr\u003e9. Analysis of Action\u003cbr\u003e10. Eschatology\u003cbr\u003e11. God and Man\u003cbr\u003e12. Visnu, Vasudeva and Krsna\u003cbr\u003e13. Bhagavata and the Bhagavad-gita\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003e\u003ci\u003e(VOLUME III)\u003c\/i\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XV\u003cbr\u003eTHE BHASKARA SCHOOL OF PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Date of Bhaskara\u003cbr\u003e2. Bhaskara and Sankara\u003cbr\u003e3. The Philosophy of Bhaskara's Bhasya\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XVI\u003cbr\u003eTHE PANCARATRA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Antiquity of the Pancaratra\u003cbr\u003e2. The Position of the Pancaratra Literature\u003cbr\u003e3. The Pancaratra Literature\u003cbr\u003e4. Philosophy of the Tayakhy and other Samhitas\u003cbr\u003e5. Philosophy of the Ahirbudhnya-samhita\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XVII\u003cbr\u003eTHE ARVARS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Chronology of the Arvars\u003cbr\u003e2. The Philosophy of the Arvars\u003cbr\u003e3. Arvars and Sri-vaisnavas on certain points of controversy in religious dogmas\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XVIII\u003cbr\u003eAN HISTORICAL AND LITERARY SURVEY OF THE VISISTADVAITA SCHOOL OF THOUGHT\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Aragiyas from Nathamuni to Ramanuja\u003cbr\u003e2. Ramanuja\u003cbr\u003e3. The Precursors of the Visistadvaita Philosophy and the contemporaries and pupils of Ramanuja\u003cbr\u003e4. Ramanuja Literature\u003cbr\u003e5. The Influence of the Arvars on the followers of Ramanuja\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XIX\u003cbr\u003eTHE PHILOSOPHY OF YAMUNACARYA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Yamuna's doctrine of Soul contrasted with those or others\u003cbr\u003e2. God and the World\u003cbr\u003e3. God according to Ramanuja, Venkatanatha and Lokacarya\u003cbr\u003e4. Visistadvaita doctrine of Soul according to Ramanuja and Venkatanatha\u003cbr\u003e5. Acit or Primeval Matter: the Prakrti and its modifications\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XX\u003cbr\u003ePHILOSOPHY OF THE RAMANUJA SCHOOL OF THOUGHT\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Sankara and Ramanuja on the nature of Reality as qualified or un-qualified\u003cbr\u003e2. Refutation of Sankara's avidya\u003cbr\u003e3. Ramanuja's theory of Illusion-All knowledge is Real\u003cbr\u003e4. Failure of theistic proofs\u003cbr\u003e5. Bhaskara and Ramanuja\u003cbr\u003e6. Ontological position of Ramanuja's Philosophy\u003cbr\u003e7. Venkatanatha's treatment of Pramana\u003cbr\u003e8. Venkatanatha's treatment of Doubt\u003cbr\u003e9. Error and Doubt according to Venkatanatha\u003cbr\u003e10. Perception in the light of elucidation by the later members of the Ramanuja School\u003cbr\u003e11. Venkatanatha's treatment of Inference\u003cbr\u003e12. Epistemology of the Ramanuja School according to Meghanadari and others\u003cbr\u003e13. The Doctrine of Self-validity of Knowledge\u003cbr\u003e14. The Ontological categories of the Ramanuja School according to Venkatanatha\u003cbr\u003e    (a) Substance\u003cbr\u003e    (b) Criticism of the Samkhya Inference for Establishing the Existence of Prakrti\u003cbr\u003e    (c) Refutation of the Atomic Theory of Nyaya in relation to Whole and Part\u003cbr\u003e    (d) Criticism of the Samkhya Theory of Sat-karya-vada\u003cbr\u003e    (e) Refutation of the Buddhist Doctrine of Momentariness\u003cbr\u003e    (f) Refutation of the Carvaka criticism against the Doctrine of Causality\u003cbr\u003e    (g) The Nature of the Sense according to Venkatanatha\u003cbr\u003e    (h) The Nature of akasa according to Venkatanatha\u003cbr\u003e    (i) Nature of Time according to Venkatanatha\u003cbr\u003e    (j) The Nature of Soul according to Venkatanatha\u003cbr\u003e    (k) The Nature of Emancipation according to Venkatanatha\u003cbr\u003e15. God in the Ramanuja School\u003cbr\u003e16. Dialectical criticism against the Sankara School\u003cbr\u003e17. Meghanadari\u003cbr\u003e18. Vatsya Varada\u003cbr\u003e19. Ramanujacarya II alias Vadi-Hamsa-Navamvuda\u003cbr\u003e20. Ramanujadasa alias Mahacarya\u003cbr\u003e21. Prapatti Doctrine as expounded in Srivacana-bhusana of Lokacarya and Saumya Jamatr Muni's Commentary on it\u003cbr\u003e22. Kasturi-Rangacarya\u003cbr\u003e23. Saila Srinivasa\u003cbr\u003e24. Rangacarya\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXI\u003cbr\u003eTHE NIMBARKA SCHOOL OF PHILOSOPHY\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Teachers and Pupils of the Nimbarka School\u003cbr\u003e2. A General Idea of Nimbarka's Philosophy\u003cbr\u003e3. Controversy with the Monists by Madhava Mukunda\u003cbr\u003e    (a) The Main Thesis and the Ultimate End in\u003cspan\u003e Advaita Vedanta \u003c\/span\u003eare untenable\u003cbr\u003e    (b) Refutation of the Sankara Theory of Illusion in its various Aspects\u003cbr\u003e    (c) Refutation of the Sankarite View of Ajnana\u003cbr\u003e4. The Pramanas according to Madhava Mukunda\u003cbr\u003e5. Criticism of the views of Ramanuja and Bhaskara\u003cbr\u003e6. The Reality of the World\u003cbr\u003e7. Vanamali Misra\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXII\u003cbr\u003eTHE PHILOSOPHY OF VIJNANA BHIKSU\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. A General Idea of Vijnana Bhiksu's Philosophy\u003cbr\u003e2. The Brahman and the World according to Vijnana-mrta-bhasya\u003cbr\u003e3. The Individual\u003cbr\u003e4. Brahma-Experience and Experience\u003cbr\u003e5. Self-Luminosity and Ignorance\u003cbr\u003e6. Relaiton of Samkhya and Vedanta according to Bhiksu\u003cbr\u003e7. Maya and Pradhana\u003cbr\u003e8. Bhiksu's criticism of the Samkhya and Yoga\u003cbr\u003e9. Isvara-gita, its Philosophy as expounded by Vijnana Bhiksu\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXIII\u003cbr\u003ePHILOSOPHICAL SPECULATIONS OF SOME OF THE SELECTED PURANAS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Visnu Purana\u003cbr\u003e2. Vayu Purana\u003cbr\u003e3. Markandeya Purana\u003cbr\u003e4. Naradiya Purana\u003cbr\u003e5. Kurma Purana\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eAPPENDIX TO VOLUME I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003eThe Lokayata, Nastika and Carvaka\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003e\u003ci\u003e(VOLUME IV)\u003c\/i\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXIV\u003cbr\u003eTHE BHAGAVATA PURANA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Bhagavata-purana\u003cbr\u003e2. Dharma\u003cbr\u003e3. Brahman, Paramatman, Bhagavat and Paramesvara\u003cbr\u003e4. Kapila's philosophy in the Bhagavata-purana\u003cbr\u003e5. Eschatology\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXV\u003cbr\u003eMADHVA AND HIS SCHOOL\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Madhva's life\u003cbr\u003e2. Madhva Gurus\u003cbr\u003e3. Important Madhva works\u003cbr\u003e4. Teachers and writers of the Madhva School\u003cbr\u003e5. Ramanuja and Madhva\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXVI\u003cbr\u003eMADHVA'S INTERPRETATION OF THE BRAHMA-SUTRAS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Interpretation of Brahma-sutra, I. I. 1\u003cbr\u003e2. Interpretation of Brahma-sutra, I. I. 2\u003cbr\u003e3. Interpretation of Brahma-sutra, I. I. 3-4\u003cbr\u003e4. A general review of the other important topics of the Brahma-sutras\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXVII\u003cbr\u003eA GENERAL REVIEW OF THE PHILOSOPHY OF MADHVA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Ontology\u003cbr\u003e2. Pramanas (ways of valid knowledge)\u003cbr\u003e3. Svatah-pramanya (self-validity of knowledge)\u003cbr\u003e4. Illusion and Doubt\u003cbr\u003e5. Defence of Pluralism (bheda)\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXVIII\u003cbr\u003eMADHVA LOGIC\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Perception\u003cbr\u003e2. Inference (Anumana)\u003cbr\u003e3. Tarka (Ratiocination)\u003cbr\u003e4. Concomitance (Vyapti)\u003cbr\u003e5. Epistemological process in Inference\u003cbr\u003e6. Various considerations regarding Inference\u003cbr\u003e7. Testimony \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXIX\u003cbr\u003eCONTROVERSY BETWEEN THE DUALISTS AND THE MONISTS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Vyasa-tirtha, Madhusudana and Ramacarya on the Falsity of the World\u003cbr\u003e2. Nature of Knowledge\u003cbr\u003e3. The World as Illusion\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXX\u003cbr\u003eCONTROVERSY BETWEEN THE DUALISTS AND THE MONISTS (cont.)\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. A refutation of the definition of Avidya (nescience)\u003cbr\u003e2. Perception of Ajnana (ignorance)\u003cbr\u003e3. Inference of Ajnana\u003cbr\u003e4. The theory of Avidya refuted\u003cbr\u003e5. Ajnana and Ego-hood (ahamkara)\u003cbr\u003e6. Indefinability of World-appearance\u003cbr\u003e7. Nature of Brahman\u003cbr\u003e8. Refutation of Brahman as material and instrumental cause\u003cbr\u003e9. Liberation (moksa)\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXI\u003cbr\u003eTHE PHILOSOPHY OF VALLABHA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Vallabha's interpretation of the Brahma-sutra\u003cbr\u003e2. The nature of Brahman\u003cbr\u003e3. The Categories\u003cbr\u003e4. The Pramanas\u003cbr\u003e5. Concept of\u003cspan\u003e bhakti\u003c\/span\u003e\u003cbr\u003e6. Topics of Vallabha as explained by Vallabha's followers\u003cbr\u003e7. Vitthala's interpretation of Vallabha's ideas\u003cbr\u003e8. Life of Vallabha (1481-1533)\u003cbr\u003e9. Works of Vallabha and his disciples\u003cbr\u003e10. Visnusvamin\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXII\u003cbr\u003eCAITANYA AND HIS FOLLOWERS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Caitanya's biographers\u003cbr\u003e2. Life of Caitanya\u003cbr\u003e3. Emotionalism of Caitanya\u003cbr\u003e4. Gleaning from Caitanya-Caritamrta on the subject of Caitanya's philosophical views\u003cbr\u003e5. Some companions of Caitanya\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXIII\u003cbr\u003eTHE PHILOSOPHY OF JIVA GOSVAMI AND BALADEVA VIDYABHUSANA, FOLLOWERS OF CAITANYA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Ontology\u003cbr\u003e2. Status of the World\u003cbr\u003e3. God and His Powers\u003cbr\u003e4. God's relation to His devotees\u003cbr\u003e5. Nature of bhakti\u003cbr\u003e6. Ultimate Realization\u003cbr\u003e7. The joy of bhakti\u003cbr\u003e8. The philosophy of Baladeva Vidyabhusana\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003e\u003ci\u003e(VOLUME V)\u003c\/i\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXIV\u003cbr\u003eLITERATURE OF SOUTHERN SAIVISM\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Literature and History of Southern Saivism\u003cbr\u003e2. The Agama Literature and its Philosophy Perspective\u003cbr\u003e3.\u003cspan\u003e Siva\u003c\/span\u003e-jnana-bodhy by Meykandadeva\u003cbr\u003e4. Matanga-paramesvara-tantra\u003cbr\u003e5. Pauskaragama\u003cbr\u003e6. Vatulagama\u003cbr\u003e7. Vatula-tantram\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXV\u003cbr\u003eVIRA-SAIVISM\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. History and Literature of Vira-saivism\u003cbr\u003e2. Anubhava-sutra of Mayi-deva\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXVI\u003cbr\u003ePHILOSOPHY OF SRIKANTHA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. Philosophy of Saivism as expounded by Srikantha in his Commentary on the Brahms-sutra and the Sub-commentary on it by Appaya Diksita\u003cbr\u003e2. The Nature of Brahman\u003cbr\u003e3. Moral Responsibility and the Grace of God\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXVII\u003cbr\u003eTHE SAIVA PHILOSOPHY IN THE PURANAS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Saiva Philosophy in the Siva-mahapurana\u003cbr\u003e2,3. Saiva Philosophy in the Vayaviya-samhita of the Siva-mahapurana\u003cbr\u003e       Section 1\u003cbr\u003e       Section 2\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eCHAPTER XXXVIII\u003cbr\u003eSAIVA PHILOSOPHY IN SOME OF THE IMPORTANT TEXTS\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp\u003e1. The Doctrine of the Pasupata-sutras\u003cbr\u003e2. The Saiva Ideas of Manikka-vachakar in Tiru-vachaka\u003cbr\u003e3. Manikka-vachakar and Saiva Siddhanta\u003cbr\u003e4. Saiva Philosophy according to Bhoja and his commentators\u003cbr\u003e5. Sripati Pandita's Ideas on the Vedanta Philosophy, called also the Srikara-bhasya which is accepted as the Fundamental Basis of Vira-saivism\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eINDEX\u003c\/b\u003e\u003c\/p\u003e","brand":"Surendranath Dasgupta","offers":[{"title":"Default Title","offer_id":42756401627274,"sku":"","price":3045.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFINDIANPHILOSOPHY.jpg?v=1675238163"},{"product_id":"the-classical-theory-of-reality-4-volumes-set","title":"The Classical Theory of Reality (4 Volumes Set)","description":"\u003cp\u003eThis book is a synthesis of absolute idealism and Advaita Vedanta in particular and in general, it is a synthesis of Western philosophy with Indian philosophy. It covers issues in all five basic areas of philosophy metaphysics, epistemology, ethics, aesthetics, and logic, and suggests answers to many problems in them. The solutions offered are in terms of Advaita Vedanta and absolute idealism solutions as the ideal ones. \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003e(Vol.1)\u003c\/strong\u003e Substance Truth and Person\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003e(Vol. 2)\u003c\/strong\u003e Perfecting Reality\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003e(Vol. 3)\u003c\/strong\u003e Practical Implication\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003e(Vol. 4)\u003c\/strong\u003eThe Idealist.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003eDr. Ajaya D. Naik obtained his PhD philosophy degree from King's College, University of Aberdeen, Scotland. His Masters's degree is from the University of Texas, Austin, USA, and his Bachelor's degree is from Southern Illinois University, Carbondale, USA. He now resides in Surat, Gujarat, India, and continues to work on philosophy themes. His next works are a philosophical autobiography and philosophy of science espousing a teleological materialist view of reality. He was the Managing Director and Chairman of a family business.\u003c\/p\u003e\n\u003cp\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\u003eSome of my work was lost, destroyed or stolen. These are as follows: (1) my answer to Godel on the indeterminacy of formal systems (lost), (2) my solution to the class paradox (lost), (3) my discovery of a third sense of the number one distinct from the cardinal and ordinal senses (lost), (4) my deduction of ethics from metaphysics, of ought from is, using the work of Arne Naess (destroyed),(5) my computer print out of the logic of being and identity (stolen), (6) dialogue on being and not- being (destroyed). (7) my deduction of the principle of physical health from the Kantian categorical imperative (lost), (8) my answer to Kant's objection to the ontological argument (lost) and (9) my work on logic while teaching at the University of Zambia (stolen). But my Western friends including some in the Christian Catholic tradition have copies and recordings which I hope they will make available to anyone wishing to read them.\u003c\/p\u003e\n\u003cp\u003eThe general approach has been to rely on some sources of enlightenment. First, there has been digestion of some original contributions to the kind of philosophy that goes by the name of absolute idealism. In this connection so far as the second half of the twentieth century is concerned four very original contributions stand out like the highest Himalayan peaks.' In many cases, there has been utilized the works of older authors of the twentieth century since their work is better than contemporary works.\u003c\/p\u003e\n\u003cp\u003eIt was a pleasure to note that the four are to some degree acquainted with Advaita Vedanta. Findlay goes on to say that Sankara stands above Bradley. This is disputable.\u003c\/p\u003e\n\u003cp\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\u003eMetaphysics is the most basic part of philosophy, and possibly the most controversial. In the West, it flourished in Ancient Greece, late Rome, and medieval universities. During the Renaissance, it floundered and was resurrected in the seventeenth century, most notably by Descartes, Leibniz, Spinoza, and Bishop Berkeley. Under the scrutiny of Locke, Hume, and later Kant, metaphysics staggered but was bolstered by Hegel. Attacks on Hegel soon arose, but his thought encouraged and deeply influenced many philosophers in Britain, including Thomas Hill Green and Francis Herbert Bradley. Darwin's influence was seen in the metaphysics of Samuel Alexander. In the United States toward the last half of the nineteenth century and early twentieth centuries, metaphysics found life abundant in Charles Sanders Peirce, Josiah Royce, George Santayana, Borden Parker Bowne, Alfred North Whitehead, and Charles Hartshorne.\u003c\/p\u003e\n\u003cp\u003eWith the emergence of the linguistic turn and the persuasive power of positivism, metaphysics was considered by many to be a thing of the past. Since the passing of Josiah Royce in the United States and F. H. Bradley in the United Kingdom, few in the twentieth-century West have attempted to develop a system of absolute idealism on a grand scale. Exceptions such as J. N. Findlay, T. L. S. Sprigge, and Brand Blanshard come to mind. During the twentieth century in the East, Absolute Idealism was given a full statement in the thought of K. C. Bhattacharyya, a philosopher deeply influenced by Advaita Vedanta.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch4\u003e1. Defining Philosophy\u003c\/h4\u003e\n\u003cp\u003e\u003cspan\u003eIt is pointed out that philosophy is constituted of the following theses: analysis and then synthesis of philosophical concepts, i.e. the most basic concepts of all. The synthesis of philosophical concepts involves the construction of a worldview analogous to a map. It searches for knowledge of truths distinct from artistic truths, religious truths and scientific truths. It is divided into five basic areas: metaphysics, epistemology, ethics, aesthetics and logic. It may also involve analysis of basic concepts of other subjects as well which would require detailed knowledge of these subjects in which we would be doing philosophy of art, philosophy of religion and philosophy of science. It involves the construction of a coherent and comprehensive system of general ideas explaining every element of existence-A.N. Whitehead. It involves determining not only the general picture of the world but also one's unique place or role in it. It is a therapy of the soul to overcome alienation. It involves systematic introspection of one's basic beliefs and so acquiring reasoned beliefs rather than just beliefs accepted ad hoc and enables us to change our beliefs and thereby our attitude to life-J.N. Chubb. Philosophical reasoning is sui generic; it is self-sufficient and self-subsistent-G.R. Malkani and G.W.F. Hegel. Philosophy is independent of science, religion and art and yet includes all three in its ambit. Philosophy's tool is synthetic a priori reasoning. It aims to construct deductive proofs-Spinoza. It aims to discover simple philosophical mathematical formulae about reality. It aims at a final explanation; the question 'why?' cannot occur again. It requires a great deal of general knowledge as a background to think in.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003eFrom an objective standpoint philosophy is the analysis of the most fundamental concepts, concepts applicable to absolutely everything i.c. it deals with the most comprehensive concepts. Also, it deals with concepts presupposed by all other subjects. Not only is this the case but among them are concepts presupposed in our ordinary everyday speech. Philosophy, therefore, has the most comprehensive scope and also the base or that is most background reference. It is then the foundational subject and all other subjects are based upon it.\u003c\/p\u003e\n\u003cp\u003eThe systematic elucidation of these concepts amounts to the construction of a map by which to guide our behaviour in life's sojourn in the world in the pursuit of knowledge, power and love, in short, satisfy the desire for happiness! And value and imbibe truth, goodness and beauty (including the beauty of moral character).\u003c\/p\u003e\n\u003cp\u003eAnd so to acquire the knowledge of love and the love of knowledge, and the power of love and the love of power. Note where there is love along with power then power does not corrupt since to love is to share. And also to value the knowledge of power and the power of knowledge. And to value the truth of goodness and the goodness of truth, and the truth of beauty and the beauty of truth, and the goodness of beauty and the beauty of goodness.\u003c\/p\u003e","brand":"Dr. Ajaya D. Naik","offers":[{"title":"Paperback","offer_id":42758737690762,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42758737657994,"sku":"","price":3500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALTHEORYOFREALITY.jpg?v=1675338972"},{"product_id":"indo-tibetan-studies-4-vols-buddhica-britannica","title":"VAJRAVALI OF ABHAYAKARAGUPTA, 2 PARTS [BUDDHICA BRITANNICA VOL.8]","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe main part of this two-Volume publication consists of the edition of the Sanskrit text of Vajravali Nama Mandalopayika and its Tibetan version. This work was written by Abhayakaragupta, a famous abbot of the Vikramasila monastery around 1100 AD, in order to synthesize and systematize the rituals of Tantric Buddhism, and it is regarded as one of the most voluminous and important compendia of this field. Although more than ten manuscripts of this work are available and its Tibetan translation exists in the bsTan 'gyur section of the Tibetan Tripitaka, its complete critical editions had not yet been published, until now. \u003c\/p\u003e","brand":"Mashide Mori","offers":[{"title":"Default Title","offer_id":42760659894410,"sku":"","price":3800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VAJRAVALI1.jpg?v=1675420205"},{"product_id":"manusmrti-10-vols-with-the-manubhasya-of-medhatithi-ganganath-jha","title":"Manusmrti (10 Volumes)","description":"\u003cp style=\"text-align: left;\"\u003eDr Ganganath Jha's Multi-volume Manusmrti, initially published by the University of Calcutta between 1920 and 1939 is as indicated by its subtitle \"The Laws of Manu with the Bhasya of Medhatithi\", mainly an edition and translation of the Mula text together with the explanation of the most celebrated commentator. Medhatithi's Manubhasya has been characterized by one of the leading scholars on Dharmasastra, J. Duncan M. Derrett, as a large repertory of opinion on the meaning of the \"Smrti and on some fundamental questions of Dharma and Law.\"\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe present work is divided into three sets, i.e. Sanskrit Text (Mula), English Translation, and Notes. These comprise two, five, and three volumes in all ten volumes. The first two volumes are devoted to (Mula) Sanskrit Text. The first consists of the first six Adhyayas and the subsequent carries the next six Adhyayas from Vii to XII and a detailed Index for both volumes. The next five volumes (Vol.3 to 7) belong to English Translation. Vol.3 carries Adhyayas I and II, Vol.4 contains Adhyayas III and IV, Vol.5 has Adhyayas V to VII, Vol 6 has Adhyaya 8, and Vol.7 has the last four Adhyayas (IX to XII). All volumes contain a detailed Index. The previous three volumes (8 to 10 are devoted to detailed Notes conducive to understanding the subject of the Smrti even to an interested average reader. These belong to textual, explanation, and comparative respectively. These contain a lot of useful information.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/div\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003eSir Gangānāth Jhā (25 December 1872 – 9 November 1941) was a scholar of Sanskrit, Indian philosophy and Buddhist philosophy. He was also a paṇḍit of Nyāya-Śāstra. Ganganath Jha was born in a Maithil Brahmin family in the Gandhara village of the Madhubani district of Bihar. He was first taught using the Persian script then when his family moved to Benares when he was seven, he learned Sanskrit. In 1880, he returned to his relatives in Darbhanga and was admitted to an English medium school. In 1886, after completing his school education, he returned to Benares for further studies and was admitted to the Government Sanskrit College there. He received his MA degree in Sanskrit with the first rank in 1892. At the age of 24, he was appointed a librarian of the Darbhanga state by its Maharaja. In 1902, he was appointed a Professor of Sanskrit at Muir College in Allahabad, which he left in 1918 to become the first Indian principal of the Government Sanskrit College in Benares. Between 1920 and 1923 he served as a member of the Council of State in the Central British Government of India. He was vice-chancellor of the University of Allahabad (Prayag University) during 1923–32. The University of Allahabad established the Ganganath Jha Hostel in his honour.\u003c\/p\u003e","brand":"Ganganath Jha","offers":[{"title":"Default Title","offer_id":42765796212874,"sku":"","price":22500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MANUSMRITI.jpg?v=1675668426"},{"product_id":"history-of-dharmashastra-5-vols-p-v-kane","title":"History of Dharmashastra (Complete Set) Vol. I - V","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe History of Dharmashastra with the subtitle Ancient and Medieval Religious and Civil Law in India is a monumental five-volume work consisting of around 6,500 pages. It was written by Bharat Ratna Pandurang Vaman Kane, an Indologist. The first volume of the work was published in 1930 and the last one in 1962.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume I\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a happy coincidence, that this reprint of Vol. I of the revised edition of Professor P.V. Kane’s History of Dharmasastra is being published at a time when the Kanes are celebrating a huge family gathering in Pune. The Bhandarkar Oriental Research Institute takes this opportunity to reverentially and gratefully remember the crudite author of this magnum opus, whose close association with the Institute has ever been a source of great pride and honour to it.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the Third Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOn November 17, 1962, the publication of the fifth and last Volume of Professor P. V. KANE’S History of Dharmasastra was formally announced by the then President of India Dr. S. RADHAKRISHNAN, and a significant landmark in the history of Indological research in this country may be said to have been thereby established. The History of Dharmasastra is a literary work which is truly magnificent both in conception and execution. Its five Volumes, which together extend over nearly 6,500 pages, seek to present the most comprehensive treatment of the religious and civil law of ancient and medieval India. And, Professor KANE has accomplished this gigantic task single-handed- incidentally, he has written down every word of History in his own hand — and that too while he had been occupied with various other literary and public activities. As the late Dr. R. N. DANDEKAR once said, Tor Professor KANE, the History of Dharmasastra is the crowning glory of a life of great fulfilment, and, for the Bhandarkar Oriental Research Institute, it is a matter of signal pride and honour to have been closely associated with that work”.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first Volume of the History of Dharmasastra was published in 1930 and the second edition of the first Volume in the year 1990.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow it is a dire need to publish the third edition of the text. Already Professor KANE himself revised and enlarged the first edition of Volume I at a time when then Hon. Secy. Prof. R. N. DANDEKAR proposed to publish and published the second edition of Volume I. This third edition is a mere reprint of the second one. I am sure that the readers who were longing for this reprint will happily welcome it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume I – Part II\u003c\/b\u003e\u003c\/center\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;\"\u003eThe completion of the second revised and enlarged edition of Volume I of the History of Dharmasastra marked by the publication of this second part, gives us solace and a feeling of redemption.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSoon after the release of the fifth and final Volume of the History of Dharmasastra in November 1962, Professor KANE began working on the revised edition of Volume I. Of course, it was not then visualised that the revision would ultimately result in the Volume becoming almost double its original size. But Kane was not a man to be satisfied with anything less than thorough and exhaustive. As his work of revision was progressing and growing in size, we thought that it would be advisable if the Volume was issued in two parts. The first part was, accordingly, published in May 1968 on the occasion of the Golden Jubilee of the Institute. It was then hoped that the second part also would be published in the course of the next couple of years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut unfortunately, that was not to be. What with the increasing difficulties of printing and with the sudden collapse in Kane’s usually sound health, the publication of this second part had to wait- sadly enough - till the third death anniversary of the author. It is to be particularly regretted that this part had to pass through the press without Kane’s imprimatur.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe would like to reiterate, in all humility, that the Institute prides itself upon the kind of reflected glory that it enjoys on account of its close association with the History of Dharma, ristra which has made a veritable history in the field of Indological studies and research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume II – Part I\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to first Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a little over ten years since the first volume of my History of Dharmasastra was published. In the preface to that volume, I expressed the hope that time and health permitting I might issue in a few years the second volume dealing with the development of the various subjects comprised in Dharmasastra. For several years thereafter whatever leisure I could secure from professional work was devoted to the collection and orderly assortment of the vast Literature on Dharmasastra. After my return from a few months’ visit to Europe in 1937, I commenced the work of writing the second volume. It soon became apparent to me that to compress within the limits of a single volume the development of the thousand and one topics that fall within the purview of Dharmasastra would present only a scrappy and faint outline of the whole field. To add to the difficulties of my task my old painful complaint (duodenal ulcer) recurred with far greater virulence than before, so much so that, partly on medical advice and partly out of despair, in October 1938 I gave up the work altogether. When relief did not come even after six months’ total abstinence from literary labours I resumed, in spite of my extremely painful complaint, the work of writing, for fear that otherwise the extensive materials that I had been collecting for nearly two decades might be entirely lost to the world of\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003escholars and that my labours might be altogether wasted. Being afraid that my strength and resolution may not last till the completion of the rather ambitious undertaking, I decided upon bringing out in two volumes the development of the various subjects comprised in Dharmasastra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains the treatment of varna and asrama, the samskaras, ahnika and acara, dana, pratistha and utsarga, and srauta (Vedic) sacrifices. The next volume (the last will deal with the following topics: vyavahara (Law and procedure ), asauca (impurity on birth and death), sraddha, prayascitta, tirtha, vrata, kala, santi, the influence of the Purva-\u003cspan\u003emimamsa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand other sastras on Dharmasastra, customs and usages modifying Dharmasastra, the philosophical background of Dharmasastra, and future developments in Dharmasastra. Looking at my past performance I am unwilling to make any promise about the time when the next volume may be expected to be published. I may state, however, that in view of the fact that at present I am in much better health than I have been for several years, I shall try to publish it in three years more.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExcellent works dealing with distinct topics of Dharmasastra have been given to the world by eminent scholars. But so far as I know no writer has yet attempted single-handedly to survey the whole field oi`Dharma?1stra. From that point of view, this volume partakes of the nature of a pioneer undertaking. It is therefore to be expected that such an ambitious project will manifest the defects of all pioneer work. The circumstances (adverted to above) in which this work had to be written and the great hurry with which it had to be rushed through are other factors that are responsible for the awkward or obscure expressions and the errors that it may contain. I mention these matters for lessening the surprise that such blemishes might lead my friends to feel and not for blunting the edge of adverse criticism. The critic is certainly entitled to mercilessly criticize the work for its shortcomings and mistakes. Some readers may complain that the present work is prolix, while others may say that the space devoted to several topics is meagre. I have tried to pursue a middle course.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere was great temptation throughout this work to compare ancient and medieval Indian customs, usages and beliefs as disclosed by Dharmasastra's works with those of other peoples and countries. But I have tried to omit, as far as possible, such comparisons. Whenever I indulge in them I do so for several reasons. It is the fashion among many writers, both European and Indian, to hold the caste system and the dharma-sastra view of life responsible for most of the evils from which India suffers at present. To a very large extent, I do not subscribe to that view. I have endeavoured to show that human nature is the same in essentials throughout the world, the same tendencies and evils manifest themselves in all countries, the same abuses prevail and the same perversions of originally beneficent institutions take place everywhere and anywhere, whether particular countries or societies are within the grip of the caste system or any other casteless system. Undoubtedly the caste system has in fact produced certain evils, but it is not singular in this respect. No system is perfect and immune from evil effects. Though I have been brought up in the midst of the Brahmanical system, I hope it will be conceded by scholars that I have shown both sides of the picture and that I have endeavoured to write with detachment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA few words must be said about the extensive quotations from Sanskrit works and the references to modern Indian Legislation and case—law. For those who cannot read English (most pandits and sastris do not), the quotations will be of great help in understanding at least the trend of the arguments. Besides Indian scholars are as a class poor and cannot afford to purchase numerous books. Nor are there many good libraries in India where all works of reference can be had. For all these reasons thousands of quotations have been cited in the footnotes. The quotations are mostly drawn from published works and references to mss. are few end far between. I hope that the numerous quotations will not intrude on the attention of those who want to read only the English portion of the work. Legislative enactments and; case-law have been referred to for showing that many regulations of dharmasastra are still very much alive, that they govern the every—day life of Hindus and permeate all classes of Hindu society in spite of the fact that a considerable part of dharmasastra has become obsolete. Similar remarks apply to the numerous references to inscriptions on stone and copper. These latter serve to prove that rules laid down in the dharmasastra were throughout two thousand years observed by the people and enforced by kings and that such rules were not mere precepts composed by dreamers of scholastic pedants.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI acknowledge with great pleasure that I am under deep obligations to many predecessors and workers in the same and other fields and to many friends. Among the works to which I had to refer constantly and from which I derived the greatest benefit I must especially refer to the following: Bloomfield’s Vedic Concordance, the Vedic Index of Professors Macdonell and Keith, the Sacred Books of the East edited by Max Muller (vols. II, VII, XII, XIV, XXV, XXVI, XXIX, XXX, XXXIII, XLI, XLIII, XLIV ). As I was handicapped by the fact that I know little German and less French, I could not fully utilise all the work done by modern European scholars. I am highly obliged to Paramahamsa Kevalananda Svami of Wai for constant help and guidance (particularly in the srauta portion); to Chintaman- sastri Datar of Poona for assistance in the chapter on darsa- purnamasa and to carefully going through the other chapters on srauta; to Mr. Keshav Lakshman Ogale for his work on a portion of the Index; to Tarkatirtha Raghunathasastri Kokje for reading through the whole work and suggesting additions and emendations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides, assistance in various ways during the progress of the work for over three years was very kindly rendered by a host of friends, among whom I should like to make special mention Prof. H.D. Velankar, Prof. Rangaswami Ayyangar, Prof. P.P.S. Sastri, Dr. Alsdorf, Mr. N.C. Bapat, Pandit Rangacharya Raddi, Mr. L.S. Dravid (a Samavedi of Poona), Pandit S.D. Satavlekar, Mr. P.K. Gode. Thanks are due to all these and other friends for their help and interest in this volume. I must state, however, that I alone am responsible for the views and mistakes contained in this work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn a work containing thousands of quotations and references, it is very likely that many slips have occurred. Besides it is very much to be regretted that several misprints have crept into the footnotes by the loss or displacement of dots and other loose parts of Sanskrit letters in the process of printing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume III\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to first Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second volume of the History of Dharmasastra was published in the third quarter of 1941. In the Preface to that volume, I held forth hopes that the next volume dealing with the remaining subjects comprised in Dharmasastra might be placed before scholars in about three years thereafter. The Great War was then being fought in Europe and it was generally believed that India would remain free from the fear of actual invasion. But such fond hopes were shattered by the sudden attack on Pearl Harbour by Japanese bombers on 7th December 1941. Japan gained rapid and phenomenal victories and within about three months of the attack on Pearl Harbour vast territories from the Philippines to Burma fell into the hands of the victors. Calcutta and Trincomalee were bombed. Serious fears were entertained about an invasion of the mainland of India by land, sea and air. There was great panic in such coastal cities as Madras, Bombay and Karachi. The matters uppermost in the minds of Government officials and the members of the public were A. R. P. measures, the recruiting of men for the army, navy and air force and the removal of families and valuables to places of safety in the interior. Important and rare books from the libraries of the Bombay Asiatic Society and of the University of Bombay were taken to distant places for reasons of security. During almost the whole of 1942, it was very difficult for me to work on the preparation of the third volume in the midst of a general atmosphere of panic caused by the fear of invasion and the removal of valuable reference books from Bombay. Owing to the war there has been a great scarcity of paper and printing also has become very costly.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI decided upon writing only on a few of the several subjects that remained to be dealt with and chose Rajadharma, Vyavahara and Sadacara: the treatment of which is now placed before the public. The scarcity of paper and labour is responsible for the fact that this third volume has been in the press for nearly three years, the present volume increased in bulk beyond expectation. The fourth and last volume will deal with the following subjects: Pataka, karmavipaka and prayascitta; antyesti, asauca and sraddha; tirtha; vrata; kala and muhurta; Santi; Paurana dharma; the influence of the Purvamimamsa and other sastras on dharma- sastra; the religious and philosophical background of dharma- sastra; the essentials of our culture, its future, the coming social and other trends and their impact on the dogmas and ideals of Dharmasastra. I am personally anxious to finish all the remaining work as early as possible. But looking at my age (I am nearly 67 now), my ailments and the number of subjects that remain to be dealt with, it is impossible for me to say when the next and last volume may be published. This', the volume also is full of quotations and refers to many inscriptions, judicial decisions and legislative enactments. The reasons for ‘this have been stated at length in the Preface to the second’ volume and I do not desire to repeat them here. In the general index to the second volume, full references to works like the Manusmrti were not given, because such works were quoted on almost every page. But some critics found fault with this; therefore in the index to this volume, full references to all works are inserted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll that now remains is the pleasant duty of acknowledging my obligations to others. Bloomf1eld’s Vedic Concordance, the Vedic Index of Professors Macdonell and Keith and several volumes of the Sacred Books of the East have been very useful in preparing this volume as in the case of the preceding one. I wish to mention specially the debt I owe to the late Maha- mahopadhyaya Kamalakrsna Smrtitirtha for his editorial work on twelve volumes on the different branches of dharmasastra, which have been of great use to me in writing all the volumes of my History viz. Haralata, Vivadaratnakara, Grhastharatnakara, Krtyaratnakara, Tirthacintamani, Varsakriyakaumudi, Danakriyakaumudl, Sraddhakriyakaumudl, Suddhikaumudl, Dandaviveka, Rajadharmakaustubha and Agastyasamhita. I am highly obliged to Paramahamsa Svami Kevalananda Sarasvati of Wai for frequent help and guidance in solving some intricate problems of Dharmasastra, to Prof. N. A. Gore, M. A. of Poona for help in the careful correction of proofs, to Tarkatirtha Raghunathasastri Kokje of Lonavla and Mr. N. G. Chapekar, B.A., LL.B (retired F. C. Sub—judge), of Badlapur for reading through the whole volume and suggesting some additions and corrections.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAssistance in various ways during the progress of the work for the last four years was very kindly rendered by a host of friends and acquaintances, among whom I should like to make special mention of Prof. H. D. Velankar, Dr. R. N. Dandekar, Dr. S. K. Belvalkar, Rao Bahadur Prof. Rangaswami Aiyangar, l)r. A. S. Altekar, Mr. P. K. Gode, Dr. Raghavan, Mr. S. N. Joshi of Bharata—itihasa-samsodhaka-mandala at Poona, Mr. Bhabatosh Bhattacharya (son of M. M. Kamalakrsna Smrtitirtha ), Mr. S. L. Katre of Ujjain, Prof. A, M. Paramasivanandan of Pacchaiappa College at Madras, the late Pandit Rangacarya Raddi. Thanks are due to all these and many others for help and interest in this volume. It need not be expressly stated that I alone am responsible for the views and mistakes contained in this volume. I sincerely thank the Manager of the Aryabhushan Press, Poona, for carrying out the work of printing with care and promptitude in spite of difficulties caused by war conditions and paper and labour shortage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn a work bristling with thousands of quotations and references, it is likely that many slips have escaped attention. The indulgence of the reader is sought for forgiveness in the neuter of several misprints in the footnotes caused by loss or displacement of the parts of letters in the process of printing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume IV\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the first Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe third volume of the History of Dharmasastra was, published in October l946. In the brief preface to that volume, I intimated that the remaining topics of Dharmasastra would be dealt with in one volume. But as l proceeded with the task I found that that was a miscalculation. To present in one volume all the topics that remained in the manner and on the scale that I had adopted in the first three volumes was found to be impossible. Besides, as my age advanced, I could not maintain the same speed and finish the whole history in a few years as I intimated I would in doing the preface to the third volume. Therefore, I had to decide, however reluctantly, to spread the remaining work over two volumes. Owing to the scarcity of paper and paucity of skilled workers, this volume has been in the press for more than three years. This volume deals with eight topics, viz. Pataka, Prayascitta., Karmavipaka, Antyesti, Esauca, Suddhi, Sraddha and Tirthayatra. These subjects are of great interest to anthropologists. There was a great temptation for me, when dealing with these topics, to indulge in dwelling upon similar beliefs, usages and rites described in such works as Frazer‘s *Golden Bough} For two reasons, however, I have rarely succumbed to this temptation. In the first place, there was the fear of increasing the bulk of the work which has already assumed enormous proportions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the second place, dwelling on comparisons of ancient and medieval Indian usages and rites with similar usages and rites found elsewhere is liable to serious misunderstanding. Frazer’s volumes are largely made up of materials concerning the beliefs, usages and rites of very primitive people. It appeared to me that readers of such comparisons might be led to think that people in ancient and medieval India were at a primitive stage of culture, while as a matter of fact, they had a very high culture in most matters, although they retained certain beliefs and usages derived from remote antiquity. Many cultured societies retain some usages that belong to periods of antiquity. The queen in France was to leave for a whole year the room in which the death of her consort was announced to her Wretched old women deemed to be witches was prosecuted and sentenced to death in England up to the beginning of the eighteenth century, while Manu (IX. 290) more than two thousand years ago prescribed the mild punishment of a fine of two hundred panas for all incantations intended to destroy life, for magic rites and for raising ghosts and goblins. My l main aim has throughout been to discover, collect, classify and interpret the {acts of the various departments of Dharmasastra and my endeavour has been, as far as in me lies, to present the truth with detachment and intellectual integrity and without bias (except what might have been unconsciously engendered in my mind owing to my being born and brought up in a brahmana family) to show the continuity, the developments and transformations in Indian beliefs, rites and usages throughout the ages and, while bringing the past in its causal relations with the present, to indicate and suggest future trends and changes in these matters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fifth and last volume will mainly deal with the following subjects; vratas and utsavas: Santi rites; kala and muhurta; purana-dharma, the influence of the Purvamimamsa and other sastras on dharmasastra; the cosmological, religious and philosophical background of dharmasastra; the fundamental aspects of our culture through the ages; the impact of modern social and other ideas and trends on the dogmas and ideals of dharmasastra and the future of the latter. This by itself is rather an ambitious programme. Now that I am over seventy-three years of age and suffering from several ailments I have misgivings whether l would be able to write this last volume and publish it while all mental and physical faculties are sound. I am extremely anxious to write this last volume as early as possible and bring to a conclusion an undertaking to which I have devoted all my leisure for over thirty years regardless of monetary losses and bodily ailments. With that object in view, I have given up either entirely or very largely most of my other activities and engagements and have thereby offended many of my friends.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume also is full of quotations, references to inscriptions and judicial decisions. The reasons for this have been stated at length in the preface to the second volume and therefore they need not be repeated here. The list of additions to this volume is much larger than in the preceding volumes. I may be pardoned for frankly stating the reason. The first and second volumes of the History of Dharmasastra were published so far back as 1950 and 1941 respectively. No second edition of these has yet been called. It seems to me quite possible that during my lifetime no second edition of the volumes of the History, or at least of this volume, might appear. Therefore, 1 tried to incorporate by way of additions such in-formation as had escaped me while the work was being written in order to make it as completely possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI now discharge the pleasant duty of acknowledging my obligations to others. Bloomfield’s Vedic Concordance, the Vedic Index of Professors Macdonell and Keith, and the volumes of the Sacred Books of the East have been very useful in pre- paring this volume in the case at its predecessors. Parama-hamsa Swami Kevalananda Sarasvati of Wai has been a tower of strength in all matters of doubt and difficulty and has helped me by offering prompt guidance in solving some intricate problems. I am highly obliged to Mr. S. N. Savadi of the Bhandarkar Oriental Institute, Poona, for help in the correction of proofs and to Mr. P. M. Purandare, Advocate (O. S.), Bombay High Court, and Tarkatirtha Raghunath Shastri Kokje of Lonavla for reading the printed sheets as they came and making valuable suggestions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is difficult to name all those who in various ways, during the progress of this volume for over six years, kindly rendered assistance, but I should like to make special mention of Prof. H. V. Rangaswami Aiyangar, Mr. A. N.\u003cspan\u003e Krishna\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eAiyangar, Dr. A. S. Altekar, Dr. S. K. Belvalkar, Prof. G. H. Bhatt, Mr. Bhabatosh Bhattacharya, Mr. N. G. Chapekar, Dr. R. N. Dandekar, Mr. D. B. Diskalkar, Dr. G. Gai, Prof. P. K. Gode, Tarka-Tirtha Laksmanashastri Joshi, Mr. G. H. Khare, Pandit Balacharya Khuperkar, Dr, Umesha Mishra, Dr. V. Raghavan, Prof. L. Renou, Prot. H. D. Velankar. Thanks are due to these scholars and many others for their help and interest in this volume. I am conscious that in spite of so much help and generous encouragement from friends, there are in this volume several mistakes, the sole responsibility for which rests on my shoulders. In a work replete with thousands of quotations and references it is quite likely that many slips have escaped my attention. For these and for the elision of a few diacritical marks and the displacement of parts of Sanskrit letters in the process of printing the indulgence and forgiveness of all readers are seeking. I sincerely thank the Manager of the Aryabhushan Press Poona, for carrying out the work of printing this volume with care in spite of difficulties caused by paper and labour shortages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume V – Part I\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePublisher’s Note (First Edition)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Bhandarkar Oriental Research Institute has great pleasure in publishing the first part of the fifth and last volume of Mahamahopadhyaya Dr. P. V. Kane’s monumental History of Dharmasastra. This part comprises two sections. The first section deals at length with important vratas and utsavas such as Krsnajanmastami, Durgotsava, Divali, Sankranti, Mahasivaratri, Holika, and also includes brief notices of about 1100 vratas, pujas and utsavas with references; the second section deals with Kala (Time ), and its philosophic conceptions from Vedic times downwards; Indian Astronomy and Astrology and the theories of Western scholars about them; nakshatras and astrology based on them; muhurtas and their employment in religious rites; the Zodiacal signs; planets and week-days; principles laid down in Indian astrological works; calendar, eras and intercalary month; Yuga, Manvantara and Kalpa; Yoga and Karana; and reform of our calendar.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second part of this volume will treat such topics as santis-Vedic and post-Vedic; Puranas and their Influence on Dharmasastra, society and Buddhism; Tantras and Dharma- sastra; Purvamimamsa and other Darsanas in relation to Dharma- sastra; cosmology; the theory of punarjanma; the essential characteristics of our culture through the ages; and future trends. All prefatory matters, including a list of abbreviations, a brief synopsis of the contents, a list of works consulted, etc., as also a General Index for the whole volume, will be given in the second part, which we hope to publish before long.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFrom Volume V – Part II\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePublisher’s Note\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is with a sense of profound gratification that the Bhandarkar Oriental Research Institute presents to the public the re-print of the second part of the fifth and last volume of the History of Dharmasastra by the late MM. Professor Dr. P.V. Kane, National Professor of Indology. The six volumes of the text extend over nearly 6,500 pages and constitute an authoritative and encyclopedic treatment of the religious and civil law of ancient and medieval India. What is particularly remarkable is that Professor Kane accomplished this enormous work single-handed, and that too while being fully occupied with various other literary and public activities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Kane is now no more with us. Yet he lives eternally through these Precious Volumes.\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;\"\u003eProfessor Pandurang Vaman Kane, by his monumental volumes on Dharmasastra, has placed us all in a deep debt of gratitude to him. His work is of lasting value. At a time when we are building an integrated Indian society, a dispassionate study of our Dharmasastras is essential. Through his work, we are helped to understand what is living and what is dead in the heritage which has come down to us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur heritage has always been changing with reference to new conditions and new pressures. The process of readaptation is now at work. In spite of many changes, the obstacles to Indian unity require to be removed. The principles which should guide us in the reorientation of our society are well brought out in Professor Kane’s volumes. They may be said to be religious and social.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTrue religion has three sides to it : ( I ) a state of mind; ( 2 ) a relationship to Reality; and ( 3 ) a way of life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eState of mind.\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eReligious scriptures speak of the passionate quest for spiritual illumination. Religion is inner illumination, a renewal of spirit, an awakening, a changed condition of mind. This is the knowledge of God and not merely belief in Him. This is achieved by study, discipline, meditation and purity of heart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eRelationship to Reality.\u003cspan\u003e \u003c\/span\u003e\u003c\/b\u003eNearness to God is the goal of religious aspirants. When they attain an in-sight into Reality, their words are full of rapturous delight. They make out that the Reality they encounter is ineffable, incapable of adequate expression.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt transcends the distinction of subject and object, the duality which is essential for knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe absolute of experience is not the absolute of language or logic. The Real to which we belong is beyond description in its majesty, power and glory. Spiritual humility requires us to look upon the varied expressions and interpretations as suggestions of the Supreme. By encouraging dogmatism and the use of force to spread belief, religions have become discredited.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe seers affirm that they are one with the Supreme: aham brahmasmi. Hallaj exclaims: \" I am the truth” and was executed for his heterodoxy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA. well-known Sufi tradition attributes to the prophet a saying: \"He who knows the self knows the Lord”. Of Abu Yazid it is recorded that he said: “I sloughed off my self as a snake sloughs off its skin; then I looked into my self, and lo, I was He”. Religion, it is said, springs from the great ‘I am’ in each ‘me ’. The fountains are within.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the pathway to the goal, we feel that the attainment of the goal is conditioned by the effort of the seeker and the grace of God — tapah-prabhava and deva-prasada.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe seekers look upon the Supreme as a Person separate from us, whose commands we obey, whose will we accept with reverence. The One beyond sense-perception, speech and logic is also the Controller, the Lord of all, the Creator and Ordainer of all. “There is nothing marvellous in my love for you, O God, you are a mighty being but your love for me a poor slave is really marvellous; It is impossible to know thee and not to love thee. \"The personal is not a falsification of the real. It is a manifestation of the Supreme. In some of the Upanisads -Svetasvatara for example —as in the Bhagavadgita, the Supreme is a God of love and grace. Those who adopt the view of religion as experience, communion with God, are free from the tyranny of dogmas, from the fanaticism which is a disease of the mind to which men and communities are subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are vulnerable to mass hysteria. This need not be so for human nature is infinitely malleable. If we feel that anything is true or beautiful, we are persuaded that it must find acceptance from others. We cannot but communicate to others what we know to be the truth. But when claims to absolute truth are varied and conflicting, humility requires us to respect the deepest convictions of others.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWay of Life.\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eIn some systems of thought a distinction is made between two orders of being, metaphysical and empirical. It does not mean that the latter is illusory. The distinction between the two is not absolute. The metaphysical reality is immanent in the world of becoming and makes for the gradual unfolding of values. This world is consecrated ground. Our sages set forth in clear and shining words the ideal of participation in the work of the world in order to raise its quality. Karmabhumim imam prapya kanavyam\u003cspan\u003e karma\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003egat subham says Rama, according to Valmiki. Having come into this world of action one should perform good deeds. Valmiki continues that the great sages have attained heaven through the performance of good deeds. It does not matter whether you are a grhastha or householder, samnyasia or mendicant. Janaka was a householder, and sage Yajnavalkya was a wandering mendicant, parivrujaka. If we behave well, we will make the world a paradise; if we misbehave we will turn it into hell.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVyavasayatmika buddhir eke’ ha kurunandana.\u003cbr\u003eThe trained understanding is single-minded. Integrity refers to the quality of oneness. It does not mean alienation from the world; Religion does not mean other-worldiness, separating oneself from all created things. It is a denial of egoism. Turning one’s back on the world is a part of ascetic discipline which is not an end in itself. Liberation from the tyranny of time is not liberation from time. When we become spiritual in outlook we do not cease to be human.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe secret of true greatness is the love of fellowmen. Love of neighbour is not only a moral duty but a wise policy. The right course today is cooperation and not conflict. “What merit is there in the goodness of a man who returns good for good? A good man verily is one who returns good for evil. “Ramarajya or the Kingdom of God is the ideal for the human community. The one hope for the peoples of the world to get together is a change in the human heart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEthical standards are the only criteria for the distinction between high and low among men. Purity of conduct elevates a man even as impurity degrades him. All other distinctions are irrelevant. The Chain- dogya Upanisad refers to patitas. The Candalas are those given to stealing, drinking, adultery and murder. These four are fallen: etc patanti catvarah.’ A patita, a fallen man, is a wicked man, a small-minded selfish man, not an untouchable.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe caste distinctions may have had their value in another context of society but we have out-grown it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Bhagavadgita speaks of the four-fold classification based on guna (character) and karma (work).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are all unregenerate at birth and become regenerated by our effort.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ejanmana jayate sudrah\u003cbr\u003esamskarad dvija ucyate\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome are advanced; others not. We should give equal facilities to all. The\u003cspan\u003e Mahabharata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003esays that there was only one varna at the beginning and the four castes arose out of later developments.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eekavarnam idam purvam visvam asid yudhisthira |\u003cbr\u003ekarma-kriya-vibhedena caturvarnyam pratisthitam ||\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut we have come to base caste on birth though some of our leading writers have held that it is not birth or learning but conduct alone that constitutes its basis; for dvijatva,\u003cbr\u003evrttam eva tu karanam |\u003cbr\u003evedapathena vipras tu brahmajnanat tu brahmanah ||\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not the colour of the skin but the conduct of the person that counts. The only way to progress is by means of good conduct. The Samrarta-Smrti says:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003esadacarena devatvam rsitvam vai tathaiva ca |\u003cbr\u003eprapnuvanti kugonitvam manusyas tadviparyaye ||\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGreat achievement is possible for each one of us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Kane brings out with great learning and lucidity the frequent changes our society has passed through. When Manu (I. 85) tells us that different customs prevailed in different ages he suggests that the social code is not a fixed but a flexible one. Social customs and institutions are subject to change. Yajna-valkya tells us that “one should not practice that which, though ordained by the Smrti, is condemned by the people. What appeals to one’s conscience, atmanas tustih, the conscience of the disciplined, not of the superficial, the forms which the elect praise, should be our standard.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVital changes may be introduced in the habits of the people by parisads or assemblies of the learned. When such assemblies cannot be constituted even the decision of one learned in dharma will be authoritative. The Apastamba Dharmasutra says: dharmajna-samayah pramanam. People who are learned and compassionate, who are practical-minded can decide the issues of right and wrong. They are the conscience of the community. What we are doing by legislative enactments is consistent with our tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to Volume V\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fourth volume of the History of Dharmasastra was published in October 1953, i.e. more than eight years ago. This last volume was in the Press for more than five years. The delay is due to several causes this volume in two parts contains over 1700 pages. It is thus far more bulky than any of the previous volumes. The non-availability of a sufficient quantity of good printing gaper was another cause. The third cause was my age ~I am now 82 years old) and frequently had health. It is gratifying to my friends and myself that at last this undertaking spread over thirty-seven years is completed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume is divided into ten sections. The first section deals with Vratas and Utsavas ( religious vows and festivals ); the second with Kala (time), Muhurta (auspicious times ), and calendar; the third with Santis (propitiatory rites for averting the wrath of a deity, a calamity or unlucky event); the fourth and fifth with Puranas and Dharmasastra and the causes of the disappearance of Buddhism from India; the sixth with Tantrik doctrines and Dharmasastra; the seventh with Mimamsa and Dharmasastra; the eighth with Sankhya, Yoga, Tarka and Dharmasastra; the ninth with cosmology, Karma and Punarjanma; the tenth with the fundamental conceptions and characteristics of Hindu ( Bharatiya ) culture and civilization, and future trends.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Preface to the 2nd volume, I have indicated the reasons for numerous and lengthy Sanskrit quotations. In the Preface to the 4th volume, I have mentioned the aim I had in view of bringing together the facts in each branch of Dharmasastra with detachment and integrity and without bias. The same aim and mental attitude have been kept in view in this volume also. But it may be argued that when an author selects some of. the numerous facts he passes a judgement about the importance of facts and his judgement may be biased all the same. I do not dispute this argument, but will only argue that facts being numerous and there being limitations imposed by the space available, the author has a right to pronounce a judgement as to the importance of the facts he selects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs regards volumes two, three and four, I could rely on a tower of strength in the person of Parama-hamsa Svami Kevalananda Sarasvati of Wai. But, unfortunately, Svami passed away in March 1955 before I began to write this last volume, and I could not get the benefit of his wise counsel in this fifth volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this last volume, I received help from many people, either personally or by correspondence. I have to thank Mr. M. B. Arte, Dr. R. N. Dandekar, and Prof. H. D. Velankar for their help in translating important passages from several French and German works. Prof. Gode, Curator of the Bhandarkar Oriental Research Institute, Poona, was always ready to render help to manuscripts and books. He had been a close friend for nearly forty years and his sudden death has meant for me the loss of a learned, sympathetic, and ever-obliging friend. Dr. A. D. Pusalker very carefully read the chapters on Puranas and indicated several misprints and some inaccurate statements. Dr. Raghavan very kindly brought to my notice the calendars in use in Southern India and certain works on Vratas; Pandit Srijiva Nyayatirtha sent me in Sanskrit the Naiyayika view on Kala; Miss Kunda Sathe ( now Mrs. Savkar) kindly sent me from Paris information from French scholars on Babylonian, Assyrian and Greek astronomy. I am highly obliged to Dr. B. S. Joshi for sending me microfilms of certain papers (not available in India) from Cambridge and Chicago. Prof Durgamohan Bhattacharya kindly sent me a copy of the Kala-siddhanta- darsini. I am under deep obligation to Svami Kuvalayananda of Lonavla for reading my chapter on Yoga and suggesting valuable changes and amendments. Prof. Zala gave me details about the Vratas observed in Saurastra. Prof. G. H. Bhatt (Baroda) and Mr. S. L. Katre (Curator, Scindia Institute, Ujjain ) very kindly showed me the manuscript wealth of their Institutes and helped me with the contents of several relevant, mss. on Vratas and Kala. Shri Padesastri of Baroda; discussed with me, personally and by correspondence, several points about Ancient Hindu Astronomy. MM. Dr. Umesh Mishra brought to my notice his edition of the Vijnanadipika of Padmapada and Dr. H. G. Narahari wrote to me about the Prarabdha-dhvanta-vidhvamsana of Acyutaraya and sent me off prints of me papers thereon. Mr. Shankarrao Joshi of the Bharata. ltihasa Samsodhaka Mandala of Poona helped? me by bringing to my notice hand-written calendars more than two hundred years old. To all these, I offer my best thanks. I am highly obliged to Mr. S. N Savadi B. A. (moss.) of the Bhandarkar Oriental Research Institute for help in the correction of the proofs of this volume. I have to thank Mr. P. M. Purandare, Advocate (O. S.), Bombay High Court, Tarkatirtha Raghunathasastri Kokje of Lonavla, and Dr. Bhabatosh Bhattacharya for reading the printed sheets and making suggestions and pointing out misprints. Mr N.G. Chapekar, in spite of his being now over 91 years of age, read some chapters when they were only typewritten, and discussed them personally with me for some hours. To him, I owe a deep debt of gratitude for having taken so much trouble at such a very advanced age. I am highly obliged to Dr. A. Ghosh, Director-General of the Archaeological Survey of India, and to the Liberation Mr L.G. Parab and the staff of the Archaeological Library for rendering all help to me while I had been collecting material for this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI cannot find words adequate enough to express my sense of deep gratitude to Dr. Radhakrishnan, now President of India, who has favoured me with many kindnesses during the last fourteen years. As for this volume of the History of Dharmasastra, in the midst of numerous engagements and heavy work, he found time to look into its last two chapters, made vital suggestions for their improvement, and finally contributed a learned foreword.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am aware that in spite of so much help rendered by so many friends and well-wishers, this large volume might contain many mistakes, for which I alone am responsible. In the process of printing, some diacritical marks have either been elided or placed in the wrong places, for which I seek the indulgence of all scholars and readers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLastly, I thank the Manager of the Aryabhushan Press of Poona for carrying out with energy and zeal the work of printing this very large volume bristling with thousands of quotations, in the face of great difficulties caused by a shortage of paper, the Poona floods and other unforeseen happenings.\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=\"70%\"\u003e\u003cb\u003eVolume I: Part II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSynopsis of Contents (Part I \u0026amp; II)\u003c\/td\u003e\n\u003ctd\u003ei-xliv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCorrections and Additions\u003c\/td\u003e\n\u003ctd\u003exlv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHistory of Dharmasastra: (Sections 65-119 and a brief note on Dharmasastra writers from Kamarupa)\u003c\/td\u003e\n\u003ctd\u003e585-984\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix A – List of Works on Dharmasastra\u003c\/td\u003e\n\u003ctd\u003e985-1158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix B – List of Authors on Dharmasastra\u003c\/td\u003e\n\u003ctd\u003e1159-1242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e1243-1294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume II: Part I \u0026amp; II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of Abbreviations\u003c\/td\u003e\n\u003ctd\u003evii-x\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChronological Table\u003c\/td\u003e\n\u003ctd\u003exi-xii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSynopsis\u003c\/td\u003e\n\u003ctd\u003exiii-xxxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of Works Consulted\u003c\/td\u003e\n\u003ctd\u003exxxiv-xlv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTable of Cases Cited\u003c\/td\u003e\n\u003ctd\u003exlvi-xlvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHistory of Dharmasastra\u003c\/td\u003e\n\u003ctd\u003e1-1255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix of Longer Extracts in Sanskrit\u003c\/td\u003e\n\u003ctd\u003e1257-1278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e1279-1358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of Important Words\u003c\/td\u003e\n\u003ctd\u003e1359-1366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume III\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of Abbreviations\u003c\/td\u003e\n\u003ctd\u003exi-xvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChronological Table\u003c\/td\u003e\n\u003ctd\u003exvii-xx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBrief Synopsis of the Contents\u003c\/td\u003e\n\u003ctd\u003exxi-xxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of works consulted\u003c\/td\u003e\n\u003ctd\u003exxv-xxxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTable of cases cited\u003c\/td\u003e\n\u003ctd\u003exxxvii-xlii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAdditions and Corrections\u003c\/td\u003e\n\u003ctd\u003exliii-xliv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHistory of Dharmasastra\u003c\/td\u003e\n\u003ctd\u003e1-973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAn appendix containing long passages in Sanskrit and a List of names of officials\u003c\/td\u003e\n\u003ctd\u003e975-1014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e1015-1082\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of technical or important works\u003c\/td\u003e\n\u003ctd\u003e1083-1088\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume IV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003ei-iv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of Abbreviations\u003c\/td\u003e\n\u003ctd\u003ev-viii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChronological Table\u003c\/td\u003e\n\u003ctd\u003eix-xii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBrief Synopsis of the Contents\u003c\/td\u003e\n\u003ctd\u003exiii-xvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of works consulted\u003c\/td\u003e\n\u003ctd\u003exvii-xxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of law cases\u003c\/td\u003e\n\u003ctd\u003exxvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAdditions and Corrections\u003c\/td\u003e\n\u003ctd\u003exxviii-xxxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHistory of Dharmasastra, vol. IV\u003c\/td\u003e\n\u003ctd\u003e1-827\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAn appendix containing long passages in Sanskrit\u003c\/td\u003e\n\u003ctd\u003e828-833\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e835-922\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex of technical or important Sanskrit words\u003c\/td\u003e\n\u003ctd\u003e923-926\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVolume V: Part II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003ei-vi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003evii-x\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChronological Table\u003c\/td\u003e\n\u003ctd\u003exi-xvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exviii-xxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA brief synopsis of the contents\u003c\/td\u003e\n\u003ctd\u003exxvi-xxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReferences to pages of important works consulted\u003c\/td\u003e\n\u003ctd\u003exxx-xxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCorrections\u003c\/td\u003e\n\u003ctd\u003exxxii-xxxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eHistory of Dharmasastra, Vol. V, Pt. 2\u003c\/td\u003e\n\u003ctd\u003e719-1711\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEpilogue Acknowledgements and Thanks\u003c\/td\u003e\n\u003ctd\u003ei-xxxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e1-269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Dr. P. V. Kane","offers":[{"title":"Default Title","offer_id":42793671360650,"sku":"","price":16500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788194715115.jpg?v=1676963093"},{"product_id":"the-mahabharata-sanskrit-set-of-19-volumes-22-books-for-the-first-time-critically-edited","title":"The Mahabharata (Sanskrit) (Set Of 19 Volumes 22 Books)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eAs the only surviving pavan editor in the Bhandarkar Oriental Research Institute's project. of the Critical Edition of the Mahabharata, I feel naturally entranced at this opportunity to introduce the reprint of the Aadiparvan. The Adiparvan, edited by V. S. Sukthankar, was published in 1933, and it soon evoked quite a heartening response from various quarters. It set up a new model, as it were, in textual criticism, not only for the subsequent par vans but also for several other major Sanskrit texts. \u003c\/span\u003eVerily, the critical edition of the Adiparvan proved to be a distinct landmark in the scientific development of modern Sanskrit studies. The critical edition of the eighteen par vans of the Mahabharata (extending over 13,000 demi quarto pages) was completed in 1966, and the historic event was formally announced by Rashtrapati Dr S. Radhakrishnan at a special function held at the Institute on September 22, 1966.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt would seem that the Editorial Board and the Board of Referees for the Critical Edition of the Mahabharata had visualized it as a multifaceted project. Besides the critical edition of the 18 par vans, it was to have comprised also a critical edition of the Harivamsa, which is traditionally regarded as a Khilaparvan of the Mahabharata, (later published in two volumes containing 1,711 pages, .1969-1971), the Pratika-Index (6 volumes containing 4,805 pages, 1967-1972), the Critically Constituted Text of the Great Epic and the Harivamsa (5 'volumes containing 3,150 pages, 1971-1976), and the Epilogue of the Critical Edition of the Mahabharata. This last item, namely, the Epilogue, has had rather a chequered career. Even at an early stage, it was thought that, as a prelude to the Epilogue, the Institute should publish a fairly comprehensive analytical Cultural Index to the Critical Edition. This latter too posed many problems, but the Institute duly overcame them. The work is now properly organized, and the first volume of the Cultural Index (506 pages, 1997) is hoped to be followed by subsequent volumes in quick and regular succession.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt may be incidentally pointed out that this reprint of the Adiparvan is also being issued in two Parts (Part I, pp. cXlv+360; Part II, pp. 361-996).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe illustrations in the original edition had to be regretfully omitted from the reprint.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eIn the spring of 1937 I received from my friend Dr. Sukthankar the suggestion that I should undertake for the Bhandarkar Oriental Research Institute, Poena, the edition of Book 2 of the Mahabharata,' in place of the late lamented Professor Winterize, to whom it had originally been assigned. I could not decline this honourable offer, although it meant a serious interruption to other extensive studies in which I was then engaged.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI gave a good deal of time during the summer of 1937 to a preliminary study of the printed editions of the book. In the fall of that year, I received copies of the entire collation sheets for the book, which enabled me to study the readings of the MSS. thoroughly and to prepare from them a tentative text during the winter and spring of 1937-38. With this I sailed to India in June 1938, and spent nearly three months (July to September 1938) in the careful revision of the text, examining personally all the MSS. which were available in Poena, and benefiting from numerous conferences with Dr. Sukthankar himself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter my return home (where I arrived in January 1939), I began to receive parts of the Critical Apparatus, which was prepared by the collators in the Mahabharata Department of the Institute. The last batch of this material arrived only in the early spring of 1940. The whole was carefully gone over and checked by me against the copies (in my possession) of the original collation sheets. The final checking of the statements of readings of the MSS. has been undertaken by Dr. Sukthankar himself, with reference to the original collation sheets, which have never left Poons.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePractical considerations seem to make it necessary that no proof sheets of the printed work shall be sent to me. While it is to me a new experience to allow work to be issued over my name without seeing the printers' proofs, I have such great confidence in Dr. Sukthankar's accuracy and reliability that this unusual procedure does not greatly disturb me. Dr. Sukthankar has undertaken to make himself responsible for all the proofreading, as he has done (I am informed) for other books of this edition, even though their editors resided in India.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e, For this and for much evidence of friendly concern, as well. as for invaluable assistance in the editing, which only his unequalled learning and experience in this line could have given, I tender him my most heartfelt thanks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePostscript. Dr. Sukthankar had supervised the proof-reading of pages 1-296 of the Text and Critical Apparatus, when his death on January 21, 1943, deprived me of an invaluable collaborator and friend, and the world of Indic scholarship of one of its leading ornaments. In a forthcoming issue of the Journal of the American Oriental Society, I shall try briefly to express my sentiments on this irreparable loss.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe new Editor, Professor S. K. Belvalkar, has most graciously and helpfully corresponded with me about the unfinished work of this book. The proofreading of the balance of the Text, and of all the Introduction, Appendices, and Addenda, has fallen to his lot. I am confident that his scrupulous and intelligent scholarship will come as near to replacing Sukthankar as is humanly possible. The distance between us, and the difficulties of war-time correspondence have made 'his labour more troublesome than it would be otherwise. Any unevenness which may appear will, I am sure, be due to these circumstances, and possibly in part to oversights or obscurities of which I may have been guilty, rather than to any deficiencies in his work. I hereby express to him my sincere gratitude.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eTHB: Critical Edition of the 5alyaparvan consists of 64 adhyayas, which are grouped into four sub-parvans, namely, 5alyavadha (adhys. 1-16), Hradapravesa (adhyas 17-28), Tirthayatra (adhys. 29-53), and Gadayuddha (adhys. 54-64). It must, how- ever, be pointed out the liout there had been in existence a tradition, mostly restricted to the Devanagar! MSS., according to which the 5alyaparvan ended with adhy. 28 while adhys, 9-64 of that parvan constituted an independent major Parvan, called the Gada parvan. Of course, in view of the almost complete unanimity of the 5, K, and B versions of the Recession and all the versions of the recession against that tradition, it has not been accepted for the purpose of the Critical Edition. Most of the MSS. belong to that tradition, which has been used for the constitution of the text of the first 28 adhys. could not be used for the constitution of the text of the remaining 36 adhys. for the simple reason that they did not contain those adhys. A different set of MSS., which contained adhys. 29-64, had? therefore, to be used for that purpose.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe total number of MSS. in this group, used in respect of all the 64 adhys. taken together, having thus become rather large, it was found convenient not to assign to the MSS. used for the constitution of the text of adhys. 29-64 numbers in continuation of the MSS. used for the constitution of the text of adhys. 1-28. This has, however, been done not only for the sake of convenience but also for the sake of greater accuracy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor, the continuous numbering of those MSS. would not have served the purpose which such numbers are normally expected to serve, namely, to indicate the position of the different \" . MSS. within a particular version vis-a-vis the constituted text. Moreover, continuous numbering ( or complementary numbering, such as 1'\", 2'\", etc.) would have given the wrong impression that those MSS. were, in one way or another, related to the MSS. \u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eused for the constitution of the text of adhys. 1-28. As a matter of fact, 80 far as the MSS. belonging to the tradition referred to above were concerned, adhys, 1-28 and adhys, 29-64 had to be treated as two distinct units. It was, of course, fully realized that to make one siglum represent two different MSS. within a single Parvan was not quite the proper thing to do. But under the circumstances and for the reasons stated above that could not be avoided. On the other hand, in the case of the MSS., which regards all the 64 adhys. as constituting the Salyaparvan, the numbers assigned are the same for the entire text of the Parvan, except in four cases where the numbers had to be changed in the light of the reallocation of those MSS.\u003c\/p\u003e\n\u003ccenter\u003e\u003cstrong\u003eISBN\u003c\/strong\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVol-1, Part-I: 9788193964200\u003cbr\u003eVol-1, Part-II: 9788193964217\u003cbr\u003eVol-2: 9788193964224\u003cbr\u003eVol-3: 9788193964293\u003cbr\u003eVol-4: 9788193964231\u003cbr\u003eVol-5: 9788193964248\u003cbr\u003eVol-6: 9788193964255\u003cbr\u003eVol-7: 9788193964262\u003cbr\u003eVol-8: 9788193964279\u003cbr\u003eVol-9: 9788193964286\u003cbr\u003eVol-10: 9788193980804\u003cbr\u003eVol-11: 9788193980811\u003cbr\u003eVol-12: 9788193980828\u003cbr\u003eVol-13: 9788193980835\u003cbr\u003eVol-14: 9788193980842\u003cbr\u003eVol-15: 9788193980859 Vol-16, Part-I: 9788193980873\u003cbr\u003eVol-16, Part-II: 9788193980866\u003cbr\u003eVol-17, Part-I: 9788193980880\u003cbr\u003eVol-17, Part-II: 9788193980897\u003cbr\u003eVol-18: 9788194020004\u003cbr\u003eVol-19: 9788194020011\u003c\/p\u003e","brand":"V. S. Sukthankar","offers":[{"title":"Default Title","offer_id":42793915547786,"sku":"","price":40000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TheMahabharata_19Volumesset.jpg?v=1676974016"},{"product_id":"the-brahmanda-purana-5-volumes-ancient-indian-tradition-and-mythology-vol-22-26","title":"The Brahmanda Purana 5 Parts in Set (AITM Vol. 22 to 26)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart I \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;\"\u003eThe present volume contains the Brahmat1da Purana, Part I (Chapters 1-38) completing the first-two sections (Prakriya and Anuanga) of the text in English Translation. This is the Twenty-second volume in the series which we have planned on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe project of the Series was envisaged and financed in 1970 by Lab Sundar Lal Jam of Messrs Motilal Banarsidass. Hitherto twenty-one volumes of the Series (comprising English translations of Siva, Linga, Bhagavata, Garuda, Narada, and Kurma Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Purana, like all other Purãnas, is encyclopedic in character. It deals with miscellaneous topics such as Cosmogony, Religion, Philosophy History, Geography, and Astronomy. It is called Brahmanda since it gives an explanation of the real state of affairs about the universe. It is divided into four sections Prakriya, Anusanga, Upodghata, and Upasarithara. It is accompanied by LalitcY-Mahatmya (the glorification of the Goddess Lalita) in 40 chapters.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume consists of two Sections viz. Prakriya and Anusanga. Section 1 Prakriya consists of five chapters that deal with the creation of the universe in the light of the Vedic metaphysics which it expounds in detail in the Purãnic manner. This section describes the original state of equilibrium of gunas (qualities), the laying of the Golden Egg, and the emergence of the creator lord Brahma from it. The second section Anasanga, which this volume includes, contains 33 chapters (6-38). It is a connected continuation of the theme of Prakriya pada inasmuch as it recounts the account of the birth as well as the genealogies of Brahmarsis (Brahmanical sages), Devaris (Celestial sages) and Rajanis (Royal sages). The two sections which complete this volume illustrate the two characteristics of a Mah4urasia viz., Sarga (Creation) and Vathia (genealogy), although the latter trait is resumed in the third section, namely the Upodghata of the next volume.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe aim of this series is to universalize knowledge through the most popular international medium of expression namely English. Old Sanskrit text has been rendered into English as precisely as possible. The translation is based on the standard edition of the Venkateswara press. The test is well edited still it presents problems hard to be overcome by mere translation. The need for annotations is evident, therefore. The learned translator has added ample materials in the footnotes which facilitate the correct interpretation of the text. He has put elaborate comments in these notes on each and every problem of importance and discussed textual variations in the verses common in the preface. The comparative study of the Javanese text of Brahmanda Purana in the Kavi Language with the Sanskrit text of the present Purana is a feature that shall be most welcomed by the reader.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe have included abbreviations in this part. They will be repeated in the succeeding parts too with such additions as are made in the notes of those parts. The General index will be appended to the last part.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart II\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;\"\u003eThe present volume contains the Brahmanda Purana, Part II (Chapters 1-43) of the third section, Upodghatapada, of the text in English Translation. This is the Twenty-third volume in the Series which we have planned on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe project of the Series was envisaged and financed in 1970 by Lala Sundar Lal Jain of Messrs Motilal Banarsidass. Hitherto twenty-two volumes of the Series (comprising English translations of Siva, Linga, Bhagavata Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe text of this Purana is divided into 3 parts The preliminary (Purva), the middle (Madhya), and the concluding (Uttara). The preliminary part consists of two sections namely Prakriya and Anutanga. The former consists of 5 chapters, the latter contains 33. Chapter Nos. of the 2 sections run serially. The middle part consists of section 3 named Upodghata. The serial nos. of chs. in this section starts afresh with the nun- her I and ends with the number 74. The final part (Uttarabhaga) consists of Section 4 named Upasamhara consisting of 4 chapters and an appendix named Lalitamshatmya (the Glorification of the Goddess Lalita) in 40 chapters. In this part too, the serial order of chapters begins with the fresh number. The division into parts—Pürva, Madhyama, and Uttara—seems to be arbitrary. For instance, the middle part, though it start€ with a fresh number of chapters, continues the topic of the previous part right up to chapter 8 of this pada.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume contains the third section Upodghata (Chs. 1 to 43). The remaining (chs. 44-74) of this section are treated in the next volume. Thus the third section Upodghdta has been split into 2 volumes. Chapters 1-10 of this section deal with the groups of sages such as Bhrgu, Angiras, Atri, and their progeny as well as the creation of Prajapati and the race of Danu and others. Ch. 10 takes up additionally, the Dynasties of Pitrs, and their propitiation by performing Sraddha. The Sraddha Kalpa consists of 11 chapters beginning with the 10th chapter and ending with chapter 20. It states why Brahmanas are to be worshipped fed and gifted at the time of Sraddha and endorses the belief that pitrs enter the bodies of Brahmins in gaseous form. It describes the sraddha ritual in detail and provides the philosophical background thereof. Ch. 21 onwards deals with the narrative of Bhargava Parasurama and depicts the history of Haihaya king Karittavirya known as Sahasrarjuna Chs. 32, 33 are very important as they depict the religious condition of the period when different sects of Indian religion had reached a compromise Brahma’s sending Parasurama to Siva to receive the knowledge of weaponry Siva’s granting parasurama the perfect missile effective of world conquest as well as the protective armor and 108 names o lord Krsna are the instances in point. Another remarkable feature of this section is the reference to Mrtasamjivani lore that revives the dead to life and which Bhrgu is said to possess.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWe have included abbreviations in this part. They will be repeated in the succeeding parts too with such additions as are made in the notes of those parts. The General index will be appended to the last part.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart III\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;\"\u003eThe present volume contains the Brahmanda Purana, Part II (Chapters 1-43) of the third section, Upodghatapada, of the text in English Translation. This is the Twenty-third volume in the Series which we have planned on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe project of the Series was envisaged and financed in 1970 by Lala Sundar Lal Jain of Messrs Motilal Banarsidass. Hitherto twenty-two volumes of the Series (comprising English translations of Siva, Linga, Bhagavata Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present Volume continues the story of Parasuráma from the previous volume. It records the visit of Parasurama to the hermitage of his father Jamadagni and his review of the battle with king Kirttavirya ending in the latter’s death, his visit to lord Brahmã who advised him to see lord Siva who gave him the protective mantra Trailokya-Vijaya which he repeated for practice at the holy place named Puskara.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eOn the next visit to lord, Siva Parasurama meets stiff resistance from Vinayaka, son of lord Siva. Vinayaka as a guard is posted at the gate. He would not allow Paraurama to enter the palace at that unusual hour. But in the excess of devotion for the lord, Paraurama can no longer wait and a furious combat ensues between Vinayaka and Parasurãma wherein the former loses his tusk.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePãrvati is extremely rage. She threatens to desert Siva if the insult is not avenged. All entreaties are of no avail till Rãdhã and Krsna arrive to intervene. Rãdha succeeds in appeasing Parvati. Thus, an unpleasant situation created by an ugly incident is changed for the better. Such incidents are the main parts of the story. They appear to have been inserted later on for establishing harmony among the mutually opposing religious sects. The emergence of Radha as a powerful celebrity who could pacify Pãrvati when others had failed is, in fact, the most significant factor that has been introduced for accomplishing the religious integration of different sects.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs a part of the main story, the Jamadagni episode presents persons of different characters, Jamadagni, by nature, is a peace-loving sage. He is not happy at the cruel slaughter of innocent Ksatriyas. He advises Parasurama to perform penance for twelve years. Parasurama agrees to the proposa1 and starts penance at mount Mahendra. Meanwhile, Sütra, son of Kãrttavirya, goes to the forest on a hunting expedition. He enters the hermitage of Jamadagni and kills the sage. Resuka wife of Jamadagni immolates herself on the pyre.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter completing his course of penance, Parasurama returns to the hermitage of his father. On knowing about the tragic death of his parents he is extremely pained. He goes to Mãhismati and kills Süra. Thereafter, he goes to mount Mahendra and performs penance. Taking advantage of his absence, the Haihayas gather forces and devastate Bhärgavas and their allies. When Paraurama returns, he is informed of their activities. He repeats his expeditions twenty-one times and slaughters Katriyas. He catches hold of twelve thousand katriya kings, kills them at Kurusketra, fills up five tanks with their blood, and offers libations thereof to his deceased forefathers who, however, advise him to desist from violence. Parasurãma performs a horse sacrifice and donates all conquered land as a gift to his preceptor Kayapa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe rise of the power of Haihayas known as Talajanghas shows that the effect of Rãma’s conquests was temporary. Tãlajañghas recovered their kingdom and drove out the ruler of Ayodhyã who due to blood relation with Jamadagni was an ally of Paraurama.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFurthermore, the account shows that the sages were equipped with knowledge of military science. For instance, king Sagara of Ayodhyã had received his military training under Aurva and attained proficiency in the fire missiles. As a result of this, he extended his dominion as far as Afghanistan. This volume contains the story of Sagara in detail, referring to his horse sacrifice wherein his progeny was destroyed by the fire of sage Kapila’s anger. There are references to Bhagiratha who had brought Ganga from the Himalayas to the northern plains of the country and sanctified the ashes of his ancestors with her holy waters.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe character of Paraurama is portrayed as militant, remorseless, aggressive revengeful, and violent. His expeditions against the Haihayas, his conquests of the Earth repeated twenty-one times, and his filling up five tanks a Kurusketra with the blood of Katriya rulers show how far his fury had reached to avenge the death of his father. As for further accounts of his exploits, mention may be made of how he had recovered the submerged land from the sea.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFurthermore, the Section presents the account of some prominent royal dynasties front the birth of Vaivasvata Manu to the Future Savarna Manu. These accounts are common in all Purãnas and they seem to be part of Ur. Purâna.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eChapters 61 and 62 relate to the science of Music. Here the text is full of corrupt readings and obscurities. The corresponding text in the Vayu Purãna is comparatively better and we have accepted readings from the Väyu Purai3a. This has facilitated the work of translation. Still, a lot of confusion will persist till the original text is restored which at present is not possible for want of manuscripts. Besides, the Volume deals with the history of kings of the Ikväku dynasty, marks the extent of their dominions, mentions how an important member of their dynasty attained Brahman hood, states the names of katriyas who attained the status of sages by means of penance (See p. 850), records some interesting legends such as the legend of famous physician king Dhanvantari, the founder of Ayurveda (Indian Medical Science), the episode of the city of Varanasi, how it was colonized by the Rãksasa Ksemaka, how it prospered by the blissful patronage of Nikurnbha—a prominent member’ among the attendants of Lord Mahãdeva and further how it became desolate by the curse of that very goblin, and still further, how lord Mahadeva took up his abode in the city and restored its pristine glory.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe section contains the story of King Yayati, requesting his sons to exchange their youth for a period of 1000 years for his old age. This episode of mythological character is the greatest contribution to the history of the pre-Vedic period. The five sons of Yayati—Yadu, Turvasu, Druhyu, Mu, and Püru are historical personages well known to the Rgveda. The Puranic records maintain the oldest tradition of this dynasty. Ch. 69 of this section recounts the line of Yadu, the eldest son of Yayati—the line which was sanctified by its association with lord Krsna son of Vasudeva, and the foster child of Nanda.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe concluding chapters include the history of some royal dynasties and high personages such as Barhadrathas Pradyotas Sisunagas, Nandas, Mauryas, and Kanvas. For a detailed description of these dynasties, the reader is referred to the introduction to Vol. xxii part I of this Purana.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart IV\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;\"\u003eThe present volume contains the Brahmanda Purana, Part II (Chapters 1-43) of the third section, Upodghatapada, of the text in English Translation. This is the Twenty-third volume in the Series which we have planned on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe project of the Series was envisaged and financed in 1970 by Lala Sundar Lal Jain of Messrs Motilal Banarsidass. Hitherto twenty-two volumes of the Series (comprising English translations of Siva, Linga, Bhagavata Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume (Ch. 1) opens with the description of the Cosmic deluge (Upasamhara) which starts after the completion of a Kalpa, lasts as long as the night of Brahmà, and dissolves whatever had evolved during the day of Brahmã. Here, as usual, Suta is the chief speaker who on inquiry from the sages describes in detail the process of Abhuta-Samplava—the annihilation of the universe.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs in the other Puranas, here too, the process of evolution as well as of involution is treated in the way of Sankhya the evolution starts with the disequilibrium of Gutas Sattva, rajas, and tamas, whereas the involution I brought about by their equilibrium. The opening chapter explains the three types of dissolution viz Kaimittika (Occasional, pertaining to Brahma), Praktika (pertaining to Prakrti), and Atyantika (the Ultimate, due to the dawning of perfect knowledge). Ch. 2 describes Bhuvanakoa or the different regions of the universe and the abodes of their residents during the period of annihilation. in total annihilation, only the residents of Siva-Loka escape, for they enter into lord Siva himself who being the subtlest Ann is indestructible. The Purãna declares that the dissolution is wrought by the supreme being through the medium of Prakrti. Ch. 3 describes the process of involution of Tattvas at the expiry of a Kalpa. Ch. 4 explains the process of Re-creation of the Universe after the period of dissolution. It describes how the world evolves through the disequilibrium of Gunas and how it is destroyed when the Gunas attain equanimity.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Upasamhara concludes the Brahmanda Purana. The concluding verses of Upasamhara are compared in the form of epilogues of the other Puranas—a fact that proves conclusively that the Brahmãnija ended with the end of Upasamhara. Moreover, the four Padas—Prakriya, Anuañga, Upodghata, and Upasamhara—cover the five main topics of a Purana, viz. Sarga, Pratisarga, Vathga, Manvantara, and Varhãnucarita, and there is no scope for addition, but, as it stands, the Upasamhara is followed by the episode of Lalitã (Lalitopakhyana) which proves intrinsically that the episode was appended to the Purana by the devotees of Sakti to give it the Sakta coloring. That the Lalita story begins with a fresh benediction (mangaldcara) and that it starts with a different set of interlocutors—sage Agastya and Hayagriva—shows that it was quite an independent work that was added to the Brahmada text. It may also be noted that the Lalità episode ends abruptly, without the characteristic mark of an epilogue.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Episode is a comprehensive treatise. It consists of 40 chapters, of which thirty are included in the present volume. The remaining ten are included in volume 26 which is the next.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Episode is put in the Uttarabhaga together with Upasamhära. It is strange that the episode takes the serial number of chapters from Upasamhãra. The Upasamhara consists of four chapters, the episode which follows starts with ch. 5, that is, in continuation of the ch. a number of the Upasamhara, evidently to show that it was a part of Brahmanda Purana. Moreover, the arranger of the Purana had to observe the part-wise uniformity in the serial order of chapter numbers. To illustrate, Part I (Plirvabhaea) consists 0” of chapters 1 to 38. Part II (Madhyabhaga) chapters 1 to 74, and Part III (Uttarabhaga) chapters 1 to 44. Thus in regard to the numbering of chapters, the Purana maintains a part-wise consistency throughout.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe scene of the episode is laid in Kañci (mod. Kanjeevaram, SW. of Madras), the abode of Siva and Visnu. The town is divided into two parts the Eastern and the Western, called the Visnu-Kanci and the Siva-Kanci. The presiding deity of Siva Kanci is lord Siva Known as Ekamranatha. His consort is Kamaksi. The episode seems to have a Dravidian background as Kanci is mentioned several times.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLalita is the Sakti of Lord Siva represented by the Symbol. Without her Siva is Sava. The episode opens with the worship of Sakti and the eulogy of her glory (ch.5) Ch.6 narrates the episode of Indra and Durvasas how to surpass cursed Indra for his arrogance when the latter dishonored the garland of flowers which the goddess had offered to Narada and which Narada passed on the Indra as a mark of endearment. Ch. 7 relates to sins accruing from theft and drinking which illustrates how the merit of good action from the theft of property is distributed among the parties concerned. It also records different types of sins current in ancient India permission to non Brahmins both men and women to drink but prohibition to Brahmanas even for worshipping mothers Ch. 8 relates to agamyagamana and cites the esoteric fifteen-lettered mantra of Para Sakti for releasing sinners from all sorts of sins both major and minor. Ch.0 narrates how Indra killed his preceptor. Trisiras or Visvajit on the suspicion of his complicity with Daityas. Mention is also made of the joint venture of Suras and Asuras for churning the milky ocean. Ch. 10 gives the list of jewels that were churned out of it. Lord Visnu is said to have assumed the form of Mohini while Siva impassioned by her charm dropped semen giving birth to mahasasta. The chapter introduces the supreme goddess Lalita traces her origin and mentions the purpose of her birth Viz. the killing of Asura Bhanda Chs. 11-12 recount the birth of Bhanda and the building of Sonitapura for his residence. On the instructions of Narada Indra Propitiates Para Sakti while on the advice of Sukra bhanda creates disturbances in Indra’s penance stationed on the chariot Kiricakra record the boasting of Bhanda slaughter of Durmada Kuranda and other asura generals. Chs. 25-28 record how Nitya Saktis repulsed the surprise attack of Asuras on the rear. It recounts the slaying of Bhandasura’s sons the exploits of Gananatha the son of the Goddess the slaying of Bhanda’s brothers visukra and Visanga the effects of missiles used by the asuras and those of the counter missiles used by Saktis. It mentions Saktis drinking wine and its after-effects. Ch. 29 describes the discharge of various missiles and their wonderful result in the slaughter of Bhanda the burning of Sunyaka and the total annihilation of the Asura army. Ch. 30 deals with the resurrection of the cupid his subjugation of Siva Siva’s marriage with Parvati the birth of Mahasena Karttikeya who later on became the general of the army of Devas and killed the mighty asura, Taraka. The chapter ends with the return of Mahasena Karttikeya to Sripura to serve the Lalita goddess.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart V\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;\"\u003eThe present volume contains the Brahmanda Purana, Part II (Chapters 1-43) of the third section, Upodghatapada, of the text in English Translation. This is the Twenty-third volume in the Series which we have planned on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe project of the Series was envisaged and financed in 1970 by Lala Sundar Lal Jain of Messrs Motilal Banarsidass. Hitherto twenty-two volumes of the Series (comprising English translations of Siva, Linga, Bhagavata Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume opens with Ch. 31 which describes Sripura or Srinagari the capital city of the supreme goddess Sri Lalita and lord Kamesvara her consort. This city was built by Visvakarman and Maya the chief architects of Devas and Asuras at the bidding of Brahma Visnu and Mahesvara the Trinity of gods recognized and accepted as the foremost deities in Indian religion. The gods had asked Lalita to divide herself into sixteen forms as they had planned sixteen cities for her residence on Earth at different sites. At the request of the gods, Lalita divided herself into sixteen forms and was named Sodasi. Of these sixteen abodes, nine were terrestrial and seven were aquatic. The nine sacred spots consisted of the peaks of Meru Nisada, hemakuta, Himalaya Gandhamadana Nila, mesa, Srngara, and Mahendra mountains. Seven abodes were laid on the shores of seven oceans viz the oceans of salt sugar cane juice, liquor, ghee, curd, milk, and water. At these sixteen spots were built sixteen sripuras for Lalita.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLalita had different designations. She was called Nitya because she was the queen of Nitya Devis. The sixteen cities of her residence became famous also by Nitya names they were called kamesvaripuri, Bhagamalapuri Nityaklinnputi so on and so forth.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSripuras were well planned. They were encompassed by ramparts enclosures and walls of iron, bronze, lead, copper, silver, and gold. They were beautified by the gardens of heavenly trees: Kalpa, Santãna, Haricandana, Mandara, and Parijãta. By the side of Cintamaitigrha stood the palace of Mantrinatha, surrounded by the peak of Kadamba trees. There were barracks for the army personnel in the cantonment at Mahapadmatavi region in the grove of lotus flowers.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMantrinätha was the chief adviser to Queen Lalita. She was of dark complexion (Syamangika). Born of Mãtañga and Siddhimati she was named Mâtangi. According to an anecdote, sage Mãtañga felt that he was inferior to his friend Himalaya because the latter was the father of Gauri. Therefore he prayed to the goddess Mantrinãtha to be born as his daughter so that he should feel equal to Hitnavat. The goddess was pleased to bless him and was born of Siddhimati, wife of Mâtanga, and was called Laghuyãmâ. By her birth as the daughter of Mâtañga she sanctified the other daughters of Matañga who also attained the status of Saktis.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eCh. 32 mentions seven chambers and their respective enclosures with a guard to watch. In the first enclosure beautified by a garden of many trees, Mahakâla kept the watch. Being the presiding deity of Kãlacakra where he occupied the central position, he looked deterrent, black-colored, and boisterous. He was accompanied by a terrific spouse Mahãkali. The other six enclosures of chambers were watched by the six Indian seasons: Vasanta (Spring), Grima (Summer), Varsa (Rains) Sarad (Autumn), Hemanta (Early Winter), and Sisira (Winter). The respective position of the guards in the enclosures ran thus In the second enclosure, the Spring season kept the watch in the Kalpaka-Vá4i (the garden of Wishful filing trees). He was absorbed in the Worship of Lalitã. He had married Madhusri and Mãdhavati. The third enclosure was watched by the Summer season who was stationed in Santana-Vasika. He had married Nabhab. Sri and Nabhasya-Sri. The fourth enclosure was watched by the rainy season which was stationed in the Haricandanavasi. He had two wives Suka-Sri and Sri Suci-Sri. The fifth enclosure was watched by early winter who was stationed in the park of Parijata trees. He had married Sahab-Sri and Sahasya-Sri. The seventh enclosure was guarded by Winter who had married Tapa-Sri and Tapasya Sri. He sat in the Kadambavatika and kept watch over the enclosure assigned to him.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThen there were cakras of the Guardians of seven chambers. At first, there was a circle of Mahakala which had four coverings with Vindu at the center where Mahakala sat splendidly. The four coverings of Kalacakra consisted of a triangle (ii) Pentagon (iii) a Lotus of Sixteen petals (iv) lotus of eight petals. To explain the sandhyas morning noon and evening were the saktis in the pentagon days nights and the special days such as the full and the new moon days were the saktis in the lotus of 16 petals names of years in the Vedas were the Saktis in the lotus of 8 Petals.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAt some distance from the Kalacakra there stood the mystical circle of the spring season. The deities stationed in this circle were sixty. There were thirty tithes pertaining to Madhu Sri and thirty to Madhava Sri.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus there were six Cakras corresponding to six seasons each Cakra had sixty Saktis. The total number of Saktis was 360 corresponding to 360 days of the year. In the same manner, there were deities in seven enclosures.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eCh. 33 The material of which these seven enclosures were made consisted of precious stones Topaz gold, Rubies, Gomeda, Diamonds, Lapis-lazuli, Sapphires, and Pearls. In the enclosure of Topaz and gold there lived male and female siddhas. The enclosure of Rubies was inhabited by bards. The enclosure of Gomeda was populated by Yoginis, Bhairavas apsarasas, and Gandharavas. The enclosure of the diamond was stationed by Kinnaras and Kimpurusas. In the enclosure of Lapiz Lazuli there lived Nagas Sesa, Karkotaka, and others. In the enclosure of Sapphire there lived Asuras Bali and others. In the enclosure of Pearls there lived Devas and the guardians of quarters in their respective characters.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eCh. 34 there was a Cakra of sixteen coverings with rudra and maharudra as the central presiding deities. Made of pearls the cakra had sixteen coverings. It had a seat in the middle on which maharudra sat. in the triangle which was the first covering where Rudras were sacred. They were Hiranyabahu, Senani and Disampati. In the second covering, six Rudras were seated. The third covers eight Rudras. In the fourth covering ten. In the fifth covering twelve. In the sixth covering seven. In the seventh covering Sixteen. In the eighth covering eighteen. In the ninth covering twenty. In the tenth covering twenty-three. In the eleventh covering Twenty-four. In the twelfth covering twenty-six. In the thirteenth twenty-eight. In the fourteenth twenty-nine. In the fifteenth thirty-two and In the sixteenth four.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"10\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePreface\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd width=\"3%\"\u003eI.\u003c\/td\u003e\n\u003ctd width=\"85%\"\u003eThe Title Brahmanda\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eExtent, Position, Transmission\u003c\/td\u003e\n\u003ctd\u003exviii-xix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Place of Composition\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eText-criticism: Materials\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(i) Chapter Concordance of the Brahmanda and Vayu Puranas\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(ii) The Brahmanda and Narada Puranas\u003c\/td\u003e\n\u003ctd\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(iii) The Old Javanese Brahmanda Purana\u003c\/td\u003e\n\u003ctd\u003exxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Brahmanda as a Maha-Purana\u003c\/td\u003e\n\u003ctd\u003exxx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eReligious Sects in the Brahmana Purana: Saivism - Vaisnavism - Saktism - The Sun Worship - An Obscure cult - Godharma - Non-Vedic religions\u003c\/td\u003e\n\u003ctd\u003exliv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eDharma Sastra - Ancient Lores - The Science of Music\u003c\/td\u003e\n\u003ctd\u003elviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eReligion and Philosophy in the Brahmanda Purana: Vedanta - Sankhya - Yoga -\u003cspan\u003e Bhakti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e-\u003cspan\u003e Tantra\u003c\/span\u003e- other points\u003c\/td\u003e\n\u003ctd\u003elxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eThe Parasurama Legend\u003c\/td\u003e\n\u003ctd\u003elxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eHistorical Tradition in the Brahmanda Purana\u003c\/td\u003e\n\u003ctd\u003elxxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eThe Date of the Brahmanda Purana\u003c\/td\u003e\n\u003ctd\u003elxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX.\u003c\/td\u003e\n\u003ctd\u003eAppendix to the date of the Brahmanda Purana\u003c\/td\u003e\n\u003ctd\u003elxxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection I - PRAKRIYA\u003c\/td\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eContents of the Brahmanda Purana\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 Legend of Naimisaranya\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eEvolution of the Universe: The Creation of Hiranyagarbha\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eConstitution of the world (The Cosmic Egg)\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eCreation of the Universe\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection II - ANUSANGA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eKalpas and Manvantaras; their Duration\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eKnowledge About the World\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eGod Brahma's Mental Creation: gods, sages, manes, and human beings created\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eProgeny of Rudra: Birth of Bhrgu and Others\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eThe magnificence of God Siva: Birth of Nilalohita: His Eight Names and Forms \u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eCreation of Sages\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eRace of Agni\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eReal Nature of Kala - Time: Seasons as Pitrs (Manes)\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eRace of Priyavrata\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eLength and extent of the Earth: Description of Jambudvipa\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eDescription f Bharata\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eVarsas of Jambudvipa, Hari and Havrta\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eJambudvipa; the Bindu Lake - Its four streams\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003ePlaksa and other Continents\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Netherworlds\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eThe Solar System. Movements of Heavenly Luminaries: Division of Time\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eThe Divine Luminaries, Varieties of clouds, Divisions of Stratosphere, the Chariot of the Sun-God\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eInformation about Heavenly bodies. The movement of the Polar Str\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eThe arrangement of the Heavenly Luminaries. The Sun, the sources of Light to Luminaries\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eOrigin of the Epithet Nilakantha. Siva swallowing poison\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eOrigin of the Linga-image of Siva\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eSiva cursed the Daruvana sages. Installation of Siva Linga - Injunctions regarding Ashbath\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eMeeting of Pururavas and Pitrs. Performance of annual obsequies on the New Moon Day\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eThe cycle of Yugas. Characteristics of Yugas\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eInauguration of the Sacrificial Cult. Fall of King Vasu for Denunciation of Sacrifices\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eThe four Yugas: Castes and Stages of Life\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eYugas and Classes of People. Lineage of Sages\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of Sges and of Mantras\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eVyasa and his Disciples\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eLegends of Yajnavalkya and Vyasa, Description of Svayambhuva Manvantara\u003c\/td\u003e\n\u003ctd\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eThe Lineage of Manu, Manvantaras Milking of the Earth\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eCaksusa Manvantara: Dynasty of Vaivasvata Manu\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eThe Vaivasvata Manvantara: The Marica Creation\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection III UPODGHATAPADA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eCreation of Sages - Birth of Seven Sages: Race of Bhrgu and Angiras\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eProgeny of Prajapati: Race of Daksa\u003c\/td\u003e\n\u003ctd\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eRace of Dharma: Three Attributes of the Self-born God. Creation of Gods and Sages\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003ePronunciation of a Curse on Jayas\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eNrsimha Incarnation. Hiranyakasipu slain: Race of Hiranyakasipu: Birth of Maruts\u003c\/td\u003e\n\u003ctd\u003e426\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eGlorification of the Race of Danu\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eDifferent Dynastics Enumerated\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eRace of the Sages: Atri and Vasistha\u003c\/td\u003e\n\u003ctd\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003ePropitiation of Pitrs\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eBirth of Skanda\u003c\/td\u003e\n\u003ctd\u003e494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eOffering Rice-Cake to the Manes: Feeding Brahmanas. Establishing Fire\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eRules regarding Sraddha Rituals. Five Mahayajnas\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eEnumeration of Holy Spots for Sraddha\u003c\/td\u003e\n\u003ctd\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003ePurification Rites; Sraddha Ritual; Sight of a Nude Ascetic to be avoided\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eTest for a Brahmana deserving of Sraddha invitation\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003ePraise of Charitable gifts in Sraddha\u003c\/td\u003e\n\u003ctd\u003e557\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eAppropriate Tithis for performing Sraddha\u003c\/td\u003e\n\u003ctd\u003e563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003ePerformance of Sraddha under different Constellations\u003c\/td\u003e\n\u003ctd\u003e566\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eQualifications of a Brahmana for Sraddha Gifts; Merits of Sraddha performance at Sacred Places\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eSeven Classes of Pitrs: Rites of Propitiating Them\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eA Dialogue between Aurva and Parasurama\u003c\/td\u003e\n\u003ctd\u003e581\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eParasurama's Penance\u003c\/td\u003e\n\u003ctd\u003e588\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003ePenance of Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003ePenance of Parasurama: His acquisition of the knowledge of Astras\u003c\/td\u003e\n\u003ctd\u003e604\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eParasurama protects a boy from a tiger\u003c\/td\u003e\n\u003ctd\u003e611\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eKarttavirya visits the Hermitage of Jamadagni\u003c\/td\u003e\n\u003ctd\u003e620\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eHaihaya Arjuna's Reception and Halt at Night\u003c\/td\u003e\n\u003ctd\u003e626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eHaihaya ill-advised to confiscate Jamadagni's Kamadhenu\u003c\/td\u003e\n\u003ctd\u003e633\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eA Quarrel over the Cow: Jamadagni murdered: The Cow disappears\u003c\/td\u003e\n\u003ctd\u003e641\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eLamentation of Renuka: Parasurama's vow to slay all Ksatriyas. Jamadagni resuscitated\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eParasurama was advised by Brahma to approach Siva about Haihaya\u003c\/td\u003e\n\u003ctd\u003e650\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eParasurama's Penance: Receives missiles from Siva\u003c\/td\u003e\n\u003ctd\u003e654\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eProtective Mantra from World Conquest\u003c\/td\u003e\n\u003ctd\u003e660\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eStory of an antelope and his beloved: A hymn eulogising Krsna\u003c\/td\u003e\n\u003ctd\u003e664\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eParasurama visits Agastya's Hermitage\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eAgastya recites the Hymn Krsnamrta\u003c\/td\u003e\n\u003ctd\u003e675\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eThe Narrative of Bhargava Parasurama\u003c\/td\u003e\n\u003ctd\u003e683\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eNarrative of Bhargava Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e687\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eStory of Bhargava Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eKing Karttavirya slain\u003c\/td\u003e\n\u003ctd\u003e698\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eStory of Bhargava Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e704\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42. \u003c\/td\u003e\n\u003ctd\u003eStory of Bhargava Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e709\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eStory of Bhargava Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e715\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection III UPODGHATAPADA (Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eStory of Parasurama\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eStory of Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e724\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eStory of Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e726\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eStory of Parasurama (Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eSagara keeps his vow\u003c\/td\u003e\n\u003ctd\u003e738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eConquest of the World by Sagara\u003c\/td\u003e\n\u003ctd\u003e744\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eSagara's Visit to Aurva's Hermitage\u003c\/td\u003e\n\u003ctd\u003e750\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eBanishment of Asamanjasa\u003c\/td\u003e\n\u003ctd\u003e756\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eThe Sacrificial Horse is let loose\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eDestruction of the sons of Sagara\u003c\/td\u003e\n\u003ctd\u003e766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eRecovery of the Sacrificial Horse\u003c\/td\u003e\n\u003ctd\u003e770\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eAmsuman installed as Crown Prince\u003c\/td\u003e\n\u003ctd\u003e775\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eDescent of Ganga\u003c\/td\u003e\n\u003ctd\u003e778\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eVaruna visits Bhargava\u003c\/td\u003e\n\u003ctd\u003e784\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eRama reclaims land from the sea\u003c\/td\u003e\n\u003ctd\u003e790\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003eBirth of Vaivasvata\u003c\/td\u003e\n\u003ctd\u003e793\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60.\u003c\/td\u003e\n\u003ctd\u003eProgeny of Vaivasvata Manu\u003c\/td\u003e\n\u003ctd\u003e801\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61.\u003c\/td\u003e\n\u003ctd\u003eA Dissertation on Music\u003c\/td\u003e\n\u003ctd\u003e803\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62.\u003c\/td\u003e\n\u003ctd\u003eScience of Music\u003c\/td\u003e\n\u003ctd\u003e811\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63.\u003c\/td\u003e\n\u003ctd\u003eThe Iksvaku Dynasty\u003c\/td\u003e\n\u003ctd\u003e816\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64.\u003c\/td\u003e\n\u003ctd\u003eDescription of Nimi Dynasty\u003c\/td\u003e\n\u003ctd\u003e835\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65.\u003c\/td\u003e\n\u003ctd\u003eNativity of Soma and Saumya\u003c\/td\u003e\n\u003ctd\u003e838\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66.\u003c\/td\u003e\n\u003ctd\u003eDescription of Amavasu Dynasty\u003c\/td\u003e\n\u003ctd\u003e842\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Dhanvantari\u003c\/td\u003e\n\u003ctd\u003e850\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68.\u003c\/td\u003e\n\u003ctd\u003eStory of Yayati\u003c\/td\u003e\n\u003ctd\u003e859\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69.\u003c\/td\u003e\n\u003ctd\u003eBirth of Karttavirya\u003c\/td\u003e\n\u003ctd\u003e869\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70.\u003c\/td\u003e\n\u003ctd\u003eDynasties of Jyamagha and Vrsni\u003c\/td\u003e\n\u003ctd\u003e874\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71.\u003c\/td\u003e\n\u003ctd\u003eVrsni Dynasty\u003c\/td\u003e\n\u003ctd\u003e879\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72.\u003c\/td\u003e\n\u003ctd\u003ePraise of the Lord: Conclusion\u003c\/td\u003e\n\u003ctd\u003e901\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Glory of Visnu\u003c\/td\u003e\n\u003ctd\u003e920\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74.\u003c\/td\u003e\n\u003ctd\u003eRoyal Dynasties\u003c\/td\u003e\n\u003ctd\u003e931\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePart IV\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePreface\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection IV: UPASAMHARA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eDissolution of the Universe\u003c\/td\u003e\n\u003ctd\u003e957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe city of Siva\u003c\/td\u003e\n\u003ctd\u003e978\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eDissolution of the Universe\u003c\/td\u003e\n\u003ctd\u003e1008\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eRe-creation of the Universe\u003c\/td\u003e\n\u003ctd\u003e1020\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003eLALITA MAHATMYA\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAgastya's Pilgrimage to sacred places: Manifestation of Visnu\u003c\/td\u003e\n\u003ctd\u003e1031\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eA Dialogue between Agastya and Hayagriva. The Nature of Violence etc.\u003c\/td\u003e\n\u003ctd\u003e1035\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Sins of Theft and Drinking\u003c\/td\u003e\n\u003ctd\u003e1042\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eSexual crime\u003c\/td\u003e\n\u003ctd\u003e1050\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eChurning of the ocean for Nectar\u003c\/td\u003e\n\u003ctd\u003e1057\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Mohini\u003c\/td\u003e\n\u003ctd\u003e1065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe appearance of Asura Bhanda\u003c\/td\u003e\n\u003ctd\u003e1073\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Lalita\u003c\/td\u003e\n\u003ctd\u003e1077\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eA hymn in praise of Lalita\u003c\/td\u003e\n\u003ctd\u003e1084\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Kamesvara\u003c\/td\u003e\n\u003ctd\u003e1088\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eFestivities in honour of the marriage of Lalita with Kamesvara\u003c\/td\u003e\n\u003ctd\u003e1091\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eMarch of Victory along with the army\u003c\/td\u003e\n\u003ctd\u003e1097\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eMarch of the army of Syamala\u003c\/td\u003e\n\u003ctd\u003e1100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eMarch of the army of Lalita Paramesvari\u003c\/td\u003e\n\u003ctd\u003e1105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eDeities stationed on the Chariot Cakraraja\u003c\/td\u003e\n\u003ctd\u003e1107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eDeities on the Kiricakraratha\u003c\/td\u003e\n\u003ctd\u003e1116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eBoasting of Bhandasura\u003c\/td\u003e\n\u003ctd\u003e1125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eDurmada and Kuranda slain\u003c\/td\u003e\n\u003ctd\u003e1133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eFive Asura Generals Slain\u003c\/td\u003e\n\u003ctd\u003e1142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSeven generals beginning with Balahaka slain\u003c\/td\u003e\n\u003ctd\u003e1151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eFlight of Visanga\u003c\/td\u003e\n\u003ctd\u003e1159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eBhandasura's sons slain\u003c\/td\u003e\n\u003ctd\u003e1168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eExploits of Gananatha\u003c\/td\u003e\n\u003ctd\u003e1178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eVisukra and Visanga slain\u003c\/td\u003e\n\u003ctd\u003e1187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eSlaying of Bhandasura\u003c\/td\u003e\n\u003ctd\u003e1197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eThe resurrection of Madana (god of love)\u003c\/td\u003e\n\u003ctd\u003e1211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePart V\u003cbr\u003eLALITA-MAHATMYA\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Seven Chambers and the Daughters of Matanga\u003c\/td\u003e\n\u003ctd\u003e1227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eManifestation of the guardian deities of the seven chambers of Tripura in Srinagara\u003c\/td\u003e\n\u003ctd\u003e1237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eSeven Chambers beginning with Topaz rampart and ending with the rampart of Pearls\u003c\/td\u003e\n\u003ctd\u003e1244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eThe Region of Siva and of the guardians of quarters\u003c\/td\u003e\n\u003ctd\u003e1253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThe preparation of materials of worship in Mahapadmatavi\u003c\/td\u003e\n\u003ctd\u003e1261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eThe Inner Chamber of Cintamani\u003c\/td\u003e\n\u003ctd\u003e1271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDescription of other inner Apartments in the Royal Chamber\u003c\/td\u003e\n\u003ctd\u003e1280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eThe procedure of Practising the Royal Mantra\u003c\/td\u003e\n\u003ctd\u003e1289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe glory of the Goddess Kamaksi\u003c\/td\u003e\n\u003ctd\u003e1299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kamaksi\u003c\/td\u003e\n\u003ctd\u003e1311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003ePropitiation of Goddess kamaksi\u003c\/td\u003e\n\u003ctd\u003e1324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eVarious\u003cspan\u003e Mudras\u003c\/span\u003e, Mystical Gestures with the fingers\u003c\/td\u003e\n\u003ctd\u003e1334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eTypes of Initiation and the True Service of the Preceptor\u003c\/td\u003e\n\u003ctd\u003e1336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eMeditation on the Goddess\u003c\/td\u003e\n\u003ctd\u003e1349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eILLUSTRATION: Sri Cakra\u003c\/td\u003e\n\u003ctd\u003e1365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e1367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"J. L. Shastri, G. P. Bhatt, G. V. Tagare","offers":[{"title":"Default Title","offer_id":42794131456138,"sku":"","price":4995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/idf069.webp?v=1772711821"},{"product_id":"the-history-and-culture-of-the-indian-people-11-volumes-full-set","title":"The History and Culture of the Indian People (11 Volumes) Full Set","description":"\u003cp style=\"text-align: left;\"\u003e\u003ci data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThe History and Culture of the Indian People\u003c\/b\u003e\u003c\/i\u003e\u003cspan data-mce-fragment=\"1\"\u003e is a series of eleven volumes on the history of India, from prehistoric times to the establishment of the modern state in 1947. Historian Ramesh Chandra Majumdar\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e was the general editor of the series, as well as a significant contributor. The entire work took 26 years to complete. The set was published in India by the Bhartiya Vidya Bhawan\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003e, Mumbai.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first volume (1951) is about the\u003cspan\u003e Vedic period\u003c\/span\u003e. It has 27 chapters by 11 contributors. R. C. Majumdar wrote three chapters and part of a fourth. Other contributors to the first volume are V. M. Apte, A. D. Pusalker, and B. K. Gosh. The book discusses the archaeology, geology, flora, fauna, and other aspects of this period and includes a chapter on the Paleolithic, neolithic, and Copper ages by H. D. Sankalia. This volume was first published by George Allen \u0026amp; Unwin Ltd in London though it was prepared under the auspices of Bharatiya Itihasa Samiti, a part of Bharatiya Vidya Bhavan. Its subsequent editions and other volumes were published in India by Bharatiya Vidya Bhavan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sixth volume (1960) is on the sultanate period of medieval India. This volume consists of 19 chapters by 19 contributors. R. C. Majumdar wrote six chapters and parts of four other chapters. Other significant contributors to this volume are S. Roy, A. K. Majumdar, P. M. Joshi, N. Venkataramanya, S. K. Chatterjee, and S. K. Saraswati.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe seventh volume (1974) is on the\u003cspan\u003e Mughal era\u003c\/span\u003e. This volume has 24 chapters by 28 contributors. Only parts of the two chapters were written by R. C. Majumdar. The most significant contributors to this volume are J. N. Chaudhuri, G. S. Sardesai,\u003cspan\u003e A.L. Srivastava, \u003c\/span\u003eAbdur Rashid and S. Roy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cdiv class=\"WordSection1\" style=\"text-align: left;\"\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume I\u003c\/span\u003e\u003c\/b\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe course of my studies,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eI\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehad long felt the inadequacy of our so-called Indian histories. For many years, therefore, I was planning an elaborate history of India in order not only that India's past might be described by her sons, but also that the world might catch a glimpse of her soul as Indians see it. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, an educational society which 1 founded in 1938, took over the scheme. It was, however, realized only, in 1944, when my generous friend Mr G. D. Birla, one of India's foremost industrialists, lent me his cooperation and the support of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eShri\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKrishnarpan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eCharity Trust of which he is the Chairman. As a result, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eItihasa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSamiti\u003c\/span\u003e, the Academy of Indian History, was formed '\u003cspan class=\"SpellE\"\u003eWith\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethe specific object of preparing this series, now styled\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThe History and Culture\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndian\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ePeople.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003e'The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSamiti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas lucky in securing the services of Dr. R. C.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e, formerly Vice-Chancellor of Dacca University' and one of India's leading historians, as a full-time editor, and of Dr. A. D.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePusalker\u003c\/span\u003e, a young and promising scholar, Assistant 'Director of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, as assistant editor. A large number of Indian scholars of repute have lent their cooperation to the scheme. Professor H. G. Rawlinson has been good enough to undertake the task of revising the MS. Messrs. George Alien and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eUnwin\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eLtd. rendered my work easy by 'undertaking its first publication in 1951, despite difficult publishing conditions in England, and have now been good enough to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eremit, the\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epublication rights to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e. To all of them, I owe a deep debt of gratitude which\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e1\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehasten to acknowledge.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe General Editor in his introduction has given the point of view of the scientific historian, to which category the contributors belong. My own work for the past thirty-five years has lain in the humbler .sphere of weaving historical romances and literary and cultural studies out of materials so heroically salvaged by Indian and European scholars. : As a result, I have seen and felt the form, continuity and 'meaning of India's past: History, as I see it, is being' consciously lived by Indians, Attempts to complete, what has happened in the past form no small part of our modern struggle; there is a conscious as well as an unconscious attempt to carry life to perfection, to join the fragments of existence, and to discover the meaning of the visions which they reveal. It is not enough, therefore, to conserve, record and understand what has happened: it is necessary also to assess the nature and direction of the momentous forces working through the life of India in order to appreciate the fulfilment which they seek.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eSome years ago, therefore, I defined the scope of history as follows: \"To be a history in the true sense of the word, the work must be the story of the people inhabiting a country. It must be a record of their life from age to age presented through the life and achievements of men whose exploits become' the beacon lights of tradition; through the characteristic reaction of the people to physical and economic conditions; through political changes and vicissitudes which create the forces and conditions which operate upon life; through characteristic social institutions, beliefs and forms; through literary and artistic achievements; through the movements of thought which from time to time helped or hindered the growth of collective harmony; through .those values which the people have accepted or reacted to and which created' or shaped their collective will; through efforts of the people to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ewill\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethemselves into an organic unity. The central purpose of history must, therefore, be to investigate and unfold the values which age after age have inspired the inhabitants of a country to develop their collective will and to express it through the manifold activities of their life. Such a history of India is still to be written.\"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eI know the difficulties which beset the path of any enterprise which seeks to write such a history.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eIn the past Indians laid little store, by history.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eOur 'available sources of information are inadequate, and in so far as they are foreign, are almost invariably tainted with a bias towards India's conquerors. 'Research is meagre and disconnected.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eItihasa\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eor legends of the gods, and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ePurana\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003elegends of origin, had different spheres in the ancient literary tradition of India. But later\" both came to 'mean the same thing, traditional history. The Kali\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eYuga,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe current Iron Age, was considered too degenerate a period to deserve recording. The past was only cherished as the pattern for the present and the future. Works by ancient Indian authors which throw light on history are few. Religious and literary sources like the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003ePuranas\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand 'the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eKavyas\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehave not yet fully yielded their' chronological or historical wealth. Epigraphic records, though valuable, leave many periods unrelated.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eForeign travellers from other countries of Asia, and from Europe, like\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMegasthenes\u003c\/span\u003e' of Greece,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHiuen\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eTsang of China,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAlmasudi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Arabia,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eManucci\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Venice, and Bernier from France,\u003cspan\u003e have left\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003evaluable glimpses of India, but they are the results of superficial observation,' though their value in reconstructing the past is Immense. Chroniclers in the courts of the Turk, Afghan or Mughal rulers wrote \"histories\" which, in spite of the wealth of historical material, are partially legendary and partially laudatory.' The attempts of British scholars,' with the exception of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTod\u003c\/span\u003e, wherever they have taken these \"histories\" as reliable source books, have hindered rather than helped the study of Indian history. Sir H.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eM.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eElliot, the foremost of such scholars, for instance, has translated extracts from Persian and Arabic \"histories\" with a political objective, viz. to make, to use his own words, \"the native subjects of British India more sensible of the immense advantages accruing to them under the mildness and equity of the present rule\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003e..... \"\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eSo high an authority as Dr.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaulana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNadvi\u003c\/span\u003e, in his Presidential Address at the \"Early Medieval India\" Section of the Seventh Session of the Indian History Congress, expressed the verdict of modern scholars, that both the selection and translation of these extracts have not been honest.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eBut unfortunately, Elliot's volumes became the source book for most of our modern histories of Medieval India, As a result, they do not present a true picture of India's past, nor do they explain how Indians resisted the Turk, Afghan and Mughal incursions, how they reacted to the vicissitudes through which in consequence they passed, and how a Renaissance sprang up out of the impact of Indian with Persian and Turkish cultures.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe treatment of the British period in most of our histories is equally defective. It generally reads like an unofficial report of the British\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003econquests\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand of the benefits derived by India from it. It does not give us the real India; nor does it present a picture of what we saw, felt and suffered, of how we reacted to foreign Influences, or of the values and organizations we created out of the impact of the West.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe history of India, as dealt with in most of the works of this kind, naturally, therefore, lacks historical perspective. Unfortunately for us, during the last two hundred years we had not only to study such histories but unconsciously mould our whole outlook on life upon them: Few people realize that.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ethe\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eteaching of such histories in our schools and universities has substantially added to the difficulties which India has had to face during the last hundred years, and never more during recent years.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eGeneration after generation, during their school or college career, was told about the successive foreign invasions of the country, but little about how we resisted them and less about our victories. They were taught to\u003cspan\u003e decry the\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eHindu social system, but they were not told how this system came into existence. as a synthesis of political, social, economic and cultural forces; how it developed in the people the tenacity to survive catastrophic changes for millennia; how it protected life and culture in times of difficulty by its conservative strength and in favourable times developed an elasticity which made ordered progress possible; and how its vitality enabled the national culture to adjust its central ideas to new conditions.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eReaders were regaled with Alexander's short-lived and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003einfructuous\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003einvasion of India; they were left in ignorance of the magnificent empire and still more enduring culture which the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGangetic\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eValley' had built up at the time. Lurid details of intrigues in the palaces of the Sultans of Delhi-often a camp of bloodthirsty\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003einva\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eders-are given, but little light is thrown on the exploits of the race of heroes and heroines who for centuries resisted the Central Asiatic barbarians when they flung themselves on this land in successive waves. Gruesome stories of Muslim atrocities are narrated, but the harmony which was evolved in social and economic life between the two communities remains unnoticed. The Mutiny of 1857-the British name for the Great National Revolt-gave the readers a glimpse of how the brave foreigner crushed India; it is only outside the so-called historical studies that the reader found how at the time patriotic men of all communities in most parts of India rallied round the last Mughal Emperor of Delhi, the national symbol, to drive out the hated foreigner.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe multiplicity of our languages and communities is widely advertised, but little emphasis is laid on certain facts which make India what it is Throughout the last two millennia, there was linguistic unity Some sort of a\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003elingua franca \u003c\/span\u003ewas used by a very large part of the country; and Sanskrit, for a thousand years the language of royal courts and at all times the language of culture, was predominant, influencing life, language, and literature in most provinces. For over three thousand years, social and family life had been moulded or influenced by the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eDharma-\u003cspan class=\"SpellE\"\u003eShastra\u003c\/span\u003e \u003c\/span\u003etexts, containing a comprehensive code of personal law, which, though adapted from time to time to suit every age and province, provided a continuous unifying social force. Aryan, or rather a Hindu culture (for there was a considerable Dravidian influence) drew its inspiration in every successive generation from Sanskrit works on religion, philosophy, ritual, law and science, and particularly the two epics, the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eMahabharata \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eRamayana, \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eBhagavata\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003eunderwent\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003erecensions\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efrom time to time and became the one irresistible creative force which has shaped the collective spirit of the people. Age after age the best of Indians, from the mythical\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVasishtha\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eto the. modern\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGandhiji\u003c\/span\u003e, found self-fulfilment in living up to an ideal of conduct in accordance with a code of life which may be traced back as far as the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eUpanishads.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume II\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis second volume, unlike the first, has been printed in India and published by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, as the President of which I have planned and organised the publication of this series of 'History and Culture of the Indian People' in eleven volumes. On account of printing difficulties in England, the arrangements with Messrs. George Allen and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eUnwin\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eLtd. were terminated by mutual agreement. Since the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas the sponsoring institution has undertaken the publication of the series, it has become unnecessary to interpose the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eItihasa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSamiti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich, in fact, was a part of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, between the sponsor and the publisher. It is hoped that under this arrangement further volumes will be published expeditiously.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis volume deals with the history and culture of India from the beginning of what is termed 'The Historic Period'. It furnishes us with the basis for the structure of early Indian chronology like the dates of the death of Buddha, the rise of Chandragupta and the reign of Asoka, Just as a dynastic treatment of history gives but an incorrect historical perspective, so, to some extent, does any treatment which arbitrarily cuts history into sections of time. The history of a people having a common culture, I believe, flows as a running stream through time, urged forward by the momentum of certain values and ideas and must be viewed as such. It is necessary, therefore, that I should give my reading of this section of the flowing stream. The attempt by its very nature would be open to the charge of over-simplification; but without such an attempt, the past would have no message and the future no direction.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eLong before the dawn of the 'Historic Period', the land, as we know it now, had been formed. For millions of years, the Himalayas and the Hindu Kush had risen; mighty rivers had brought down deposits to form the rich alluvial belt of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindhu\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGanga\u003c\/span\u003e; geographical determinants had been stabilized. Early man had wandered on the banks of some of the great rivers and disappeared.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eOver five thousand years ago, aboriginal dwellers generally lived in forests; some of them, however, were slowly driven to the valleys before the pressure of more civilised migrants. Then a numerically vast people, with a culture of which the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMohenjodaro\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eruins are the physical relics and the base of the Tamil language perhaps the intellectual trace, over-spread the country.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn this land, the Aryans, with their Nature Gods, their sacrifices, their cows and horses and their conquering zeal, came into conflict with the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDasas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDasyus\u003c\/span\u003e. They were invincible; for they had what their forerunners had not-cultural cohesiveness, powerful social institutions like the patriarchate, and faith in their superiority. These bonds were further strengthened by a race of intellectuals who sang in sacred chants, worshipped their Gods through varied sacrifices and pursued the quest for higher things. The cohesive force in this community was furnished by the basic idea of an all-pervading law--Rita.--which sustained the universe and regulated the conduct of men; and the law was presided over by mighty god\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAsura-'the\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGreat'Varuna\u003c\/span\u003e.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eVast conflicts were waged by the Aryan tribes with the non-Aryans. During their victorious march through the country, the races mingled, customs and beliefs were adjusted, and a new harmony evolved. Despite the fusion, the collective consciousness that the Aryans-whether by descent· or by adoption-were the elect and their ways God ordained, and hence unalterable, persisted. 'The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryanisation\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the entire world' remained the inspiring urge.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eAn unshakable collective consciousness had already taken deep roots in the racial mind, when\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVasishtha\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVisvamitra\u003c\/span\u003e-participants in the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eDasarajna\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eBattle of Ten Kings: the echoes of which are found in the Rigveda,-lived on the banks of the holy\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSarasvati\u003c\/span\u003e; when\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParasurama\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eled the Aryans to the banks of the Narmada; when\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAgastya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLopamudra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ecrossed the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVindhyas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the seas; when\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharata\u003c\/span\u003e, possibly the eponymous ancestor of the main tribes who fought in the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eWar, held sway and gave his name to the land.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe several centuries, from the Battle of Ten Kings to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eWar\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(c.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e1500 B.C.), the central theme in the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eMahabharata\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewas filled with incessant Aryan activities. The Aryans spread far and wide in the country. They opened up jungles, established large-scale settlements, and founded cities. Before the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eWar, the Aryan Tribes, ethnically mixed, had already established powerful Kingdoms. Their culture had become a conscious instrument of providing a social pattern based on a kind of traditional common law, elaborate rituals, a background of heroic tradition preserved in epic recitals, a powerful language and literature and a philosophy of thought and of life. The fundamental law Rita-now called Dharma however, continued by the general acceptance of the people to be recognised as supreme; for\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eEsha\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003eDharma\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSanatana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ein the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eManu-\u003cspan class=\"SpellE\"\u003esmriti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eis an echo of an ancient, unalterable principle; this law was eternal. The race of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003erishis\u003c\/span\u003e, Aryan intellectuals, multiplied. They founded their\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eashramas\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eor hermitages all over North India; some pushed their way even to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003etransvindhyan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eSouth. They settled in forests, preached Dharma; interpreted it afresh wherever necessary; laid down canons of conduct. They taught the fundamental values of Aryan culture wherever they went, their character and moral influence being their only source of power. They enriched literature, ethics and philosophy. The most aspiring of them continued in the quest of the 'Absolute', often in the wilderness or on mountain tops. With the growth of kingdoms, a section of these intellectuals, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBrahmanas\u003c\/span\u003e, became priests,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eritualists\u003c\/span\u003e, men of learning, ministers, even generals and social and political mentors. But at all times, the law prescribed that a true\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBrahmana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eshould learn and teach, and not hanker after possessions; if he did, he -fell from his high status. The kings were the protectors of the Dharma. They were invested with the right to conquer and destroy enemies, but there was no right to destroy what they willed. Their duty to protect the people was inalienable; if they failed to fulfil it, they forfeited the people's allegiance.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eOf the peoples with whom the Aryans came in conflict, the most powerful were the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the West and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMagadhas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the East. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHaihayas\u003c\/span\u003e, perhaps of mixed descent, broke the Naga power in the West, and in their turn were broken by the Aryans under\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eParasurama\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eLater, when the Aryan tribe' of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edominated the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMadhyadesa\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMagadhas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003easpired to hegemony; the break-up of the Magadha Kingdom is possibly symbolised by the death of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJarasandha\u003c\/span\u003e, its king, by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhima\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharata\u003c\/span\u003e, who was assisted by Sri Krishna. To the latter more than to anyone else, if the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eMahabharata\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003erecords facts, belongs the honour of being 'the worshipful\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eamong\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emen', and the credit of achieving for his friends, the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ePandavas,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe overlordship over North India. Thus, a little before the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eWar the way was cleared for the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryanisation\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the eastern provinces.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe period with which this volume deals (600 B.C.-A.D. 320) offers a great contrast in many ways to the preceding one. We are no longer dependent upon religious literature of a single denomination and uncertain date as the sole source of our historical informa\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etion,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eInstead, we have not only literary works of different religious sects which supplement and correct one another, but also valuable literary records of a secular character, both Indian and foreign, of known dates, and the highly important evidence furnished by coins, inscriptions and monuments. In addition, we have a continuous traditional account of states and ruling dynasties whose general authenticity is beyond question. All these enable us to draw an outline of the political history of North India and the Deccan for nearly the whole period. They also furnish a mass of highly valuable data for the reconstruction of the social, religious and economic life of the people of the whole region.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eAs regards South India, however, the position still is far from satisfactory, for we have neither coins, inscriptions, nor historical traditions, enabling us to draw even a rough outline of political history. And though the brilliant\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSangam\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eage of Tamil literature falls within this period, even if it is not wholly covered by it, we can glean from it only the names of a few isolated kings and their heroic achievements without any connecting link. While the literature and other sources give us glimpses of the social, economic and religious conditions of the people, and particularly of their extensive maritime trade with the West, we miss the framework of political history against which alone they can be studied in their true perspective.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eSouth India, therefore, necessarily plays a comparatively insignificant part in this volume. But subject to this limitation, the history and culture of the Indian people unfolded in the following pages may be regarded as unique in many respects, marked both by brilliance and variety for which we look in vain during subsequent ages. First and foremost, the age saw the beginning and culmination of the political unification of India which has been alike the ideal and despair of later ages. We can trace the successive steps by which Magadha, a petty principality in South Bihar, gradually extended its authority till, in the course of two centuries, under the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMauryas\u003c\/span\u003e, it became the mistress of extensive dominions stretching from beyond the Hindu Kush in the west to the hills of Assam in the east, and from Kashmir in the north to Mysore in the south. The royal edicts of this mighty realm still lie scattered throughout India from the North-West Frontier Province to Nepal\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTerai\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the heart of Madras.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe political history .of this empire reaches almost an epic grandeur as we trace the story of its growth from stage to stage, till our vision extends over the whole of India and even beyond. Then follows the story of its fall, imbued with a dramatic interest and pathos of almost equal depth. Religious fervour and pacifist ideals lead away a mighty emperor from the policy of blood and iron which created the empire and which alone could sustain it. Then follows an orgy of greed, ambition and lust for power which saps the vitality of the state. The commander of the imperial army seizes the opportunity to strike the final blow at his royal master. The coup succeeds, but the traitor wears only a crown of thorns. Nemesis appears in the shape of foreign invaders on the horizon of the distant West. They are lured by the gorgeous wealth of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eInd\u003c\/span\u003e, which treachery and dissensions place within their easy reach. The Greeks; the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParthians\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSakas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKushanas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003emove on the chess board of Indian politics but leave no permanent traces behind. India, stunned by the blow but not killed, recovers herself. The mighty\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSatavahana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003erulers bar the gates of the Deccan to the further advance of the foreigners, and the sturdy republican tribes of the north once more unfurl the banner of freedom and uphold the dignity of their motherland. It is at this juncture when the ground is finally prepared for the foundation of another great Indian Empire, that we close this volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe rise and fall of the Empire of Magadha is thus our central theme, and the climax of its imperial pomp and power and the anti-climax of its decline and fall form a drama of intense human interest. This interest is further heightened by the career of the great emperor Asoka who shines in the dark firmament of Indian history as a bright star whose lustre increases as he recedes further and further into the course of time. His humanism and aversion to warfare cannot fail to strike a sympathetic chord in the heart of a generation, which has passed through two\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eArmageddons\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eshaking the human civilization to its very foundation and is now quailing in fear of a third which threatens to engulf it all together.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaurya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eempire, which brought about the political unity of India, perished, but left a rich legacy behind it. Though India had to wait for nearly two thousand years for a similar achievement under a foreign yoke, the example of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMauryas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas never lost upon her and inspired successive. royal dynasties to emulate it with varying degrees of success. Besides, the political unity ushered in by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMauryas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eled to a cultural unity which manifested itself through the development of a uniform type of language, literature, art and religion all over India; and this left a deep impression which the lapse of time has not been able to efface. The age of imperial unity, the title given to this volume, thus fittingly describes the essential characteristic of the period with which it deals.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eBut the dazzling brilliance of the political achievements of the period should not blind us to its cultural attainments, which are of an unusually high order. It was predominantly an age of that freedom of thought which is now regarded as a peculiar virtue, if not the monopoly, of the West. It led to an outburst of intellectual activity as has rarely been witnessed in later ages. Although many of the channels through which this activity flowed were dried up or lost in the sands of time, a few broad streams have survived down to our age fertilising, for more than two thousand years, men's minds and hearts over a considerable part of the globe. These comprise Buddhism and Jainism, the theistic religions\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVaishnavism\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSaivism\u003c\/span\u003e, and the six systems of philosophy which may be regarded as the permanent contributions of Indian culture to the civilization of the world. The influence of all these upon the growth of civilization in India and the outside world has been described in the following pages, and more will be said in the succeeding volumes. For the student of human culture, they perhaps constitute a theme of more abiding interest than even the evolution of an all-India empire under the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMauryas\u003c\/span\u003e.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThere are also other aspects of intellectual activity which characterise the age. These are the developments in language, literature and art. The period saw the rise of Classical Sanskrit as well as the various forms of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePrakrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich are the grand-parents of the numerous modern regional languages of India. It almost brought to perfection the analytical study of languages in the grammatical works of Panini,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKatyayana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePatanjali\u003c\/span\u003e, which still remain the standard works on the subject. As regards literature,\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume III\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThere has been some delay in publishing this volume because of the heavy demand for Volume H, the second edition of which had to be published soon after the first. It is now planned to publish Volumes IV and V simultaneously, and the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ehopes to put them on the market by June 1954.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis Volume covers the period of Indian History from A.D. 320, when the Gupta Empire was founded, to about A.D. 740, when\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYasovarman\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edied. The period can suitably be divided into two; one, from A.D. 320 to A.D. 467 when Emperor\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSkanda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGupta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edied, and the other, from A.D. 467 to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ec.A.D\u003c\/span\u003e. 740.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eRightly called the 'Classical Age' of India, this period saw a springtime efflorescence in all spheres of life. The creative urge of the time has contributed both character and richness to the evolution of the national mind in every succeeding century. With the rise of the Imperial\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the West, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the East and the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakutas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the South about the middle of the eighth century, there began the next distinctive period dealt with in the next volume, Empires rise, decline and fall; communities and nations integrate or disintegrate; the latter either develop a collective mind, outlook and will, or lose one or the other only to lose them all eventually. In one case they evolve an articulate personality; in the other, they cast it off and disappear.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe integration and disintegration of human aggregates form the basic patterns of history as viewed through continuous time, To study them, however, they must be viewed in sections, as in this volume. If such a study is to have any meaning, the volume and direction of the flowing stream must be constantly borne in mind.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eAs I stated in my Foreword to the First Volume, \"It is not enough to conserve, record and understand what has happened: it is necessary also to assess the nature and direction of the momentous forces working through the life of India in order to appreciate the fulfilment which they seek.\"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThroughout the history of India, the process of integration comprises two simultaneous movements: one owes its origin to. Aryan Culture operates by virtue of the momentum which from the way of life of the Early Dravidian and other non-Aryan cultures in the country into the framework of the Aryan Culture modifying its form and content, though not the fundamentals, weaving a harmonious pattern continuously. The first movement provides vitality and synthesis; the second contributes vigour and variety. But it is the harmonious adjustment of both that gives India, age after age, strength, tenacity and a sense of mission.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe adjustment made against the background of racial fusion is symbolised by the sacredness accorded both to the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eNigama\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe Vedic tradition, and the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eAgama,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe Dravidian tradition; by the equal ritualistic importance of the Vedic\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003ehorna\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand the Dravidian\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003epuja\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eto the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003einseverable\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGodhood of the Aryan Vishnu and the non-Aryan Siva. It must never be forgotten that Vyasa, the founder and prophet of\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eArya-dharma,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand Sri Krishna, the World Teacher, whose message is its fundamental scripture, are both sons of high-browed Aryans of non-Aryan mothers.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eVedic culture, the culture of the Vedic Aryans, brought an increasing number of people within its fold as it spread through the country. Sweeping changes were made in the religious, social and cultural outlook and institutions of each successive age. But the vitality of the central ideas and fundamental values was never so lost as to bring about complete disintegration. In some periods, however, the two movements produced adjustments at many, if not all, levels; the vitality was converted into irresistible vigour; full nourishment was drawn from the soil of race memory and tradition. At such times a great Age, like the Age of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuptas\u003c\/span\u003e, would dawn in India. On the other hand, when the two movements failed either by external or internal maladjustments to support each other, the conflict between the two became inevitable; growth ceased to be vigorous; disintegration began at the beginning of the eleventh century when the raids of Mahmud of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eoverwhelmed parts of north India, the Age of Expansion ended, the Age of Resistance began.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eII\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe evolution of India, during the period of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMagadhan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003esupremacy, dealt with in the Second Volume of this series, began with the dawn of history in India in the seventh century before Christ. But long before this, Indians, who had adopted the Aryan way of life, had developed a common way of life; and their sense of unity preserved by tradition and activated by race memory, recaptured in each generation, was expressed through common action. By vitalising the fundamental values of their culture, they had created vigorous adjustments necessitated by the conditions of each age During this process, the best elements in the society had, from the earliest times, developed a ruling purpose for the fulfilment of R\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eita\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eor\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eDharma-which \u003c\/span\u003egave them the capacity to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ewill\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethemselves into a well-defined and vigorous social organism.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMagadhan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ePeriod closed with the invasion of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYueh-chis\u003c\/span\u003e. Disintegration followed in northern and western India and was accentuated by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ebreak up\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKushana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire which they had founded. The process of integration was also hindered by Buddhism which was not organically rooted in race memory and race tradition, and stood, in many respects, in antagonism to them. But it was an expansive movement and naturally attracted foreigners; in India, it stimulated the national mind and culture by impact rather than by inspiration. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSungas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSatavahana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003econquerors however drew strength from their roots.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe third century after Christ is still shrouded in obscurity. But, according to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eBhagavata\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e \u003cspan class=\"SpellE\"\u003ePurana\u003c\/span\u003e, \u003c\/span\u003enorthern India was undergoing a period of disintegration.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eruled in\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChampavati\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Mathura;\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAbhiras\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eruled in\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSaurashtra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Avanti; in the region of Abu and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMalava\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethe rulers were devoid of culture 'like unto the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003emlechchha\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e'. \u003c\/span\u003eIn\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindh\u003c\/span\u003e, on the banks of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChandrabhaga\u003c\/span\u003e, in the land of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKunti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein Kashmir, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSudras\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVratyas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003emlechchhas\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eruled. These rulers, the author says, lacked the power of the Spirit, disregarded\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eDharma \u003c\/span\u003eand Truth, and we're 'contemptible and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eirascible'—phalgudah\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003etivramanyavah\u003c\/span\u003e. His only hope lay in the new rulers,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVisvasphani\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein Magadha and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVindhyasakti\u003c\/span\u003e, a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBrahmana\u003c\/span\u003e, ruling on the banks of the Narmada.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eBut there is little doubt that by the beginning of the fourth century, the forces of disintegration had lost their momentum. In Southern India, the old forces were being given new forms and directions.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe period of history described in the preceding volume drew to a close amid chaos and confusion. The great empire of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMauryas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the political unity of India which it brought about vanished, and the hordes of foreign invaders who dominated over large parts of India gradually lost their political power. A number of new peoples and states emerge out of the political chaos, but dislocation rather than settlement seems to be the order of the day. The abundant records of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaurya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eage give place to the scantiest historical materials, so much so that the third century A.D., with which Volume II closes, has been described by some historians as \"one of the darkest in the whole range of Indian history.\"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eWith the present volume, we enter a period which offers a striking contrast to the one immediately preceding in almost all these features. The main theme of its political history is the foundation of the Gupta Empire which, at full maturity, once more brings unity, peace and prosperity over nearly the whole of Northern India. It was far less extensive than the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaurya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire but was more enduring, and we can study its gradual growth in much fuller detail. The historical records grow larger in number and more varied in character. The darkness of the third century passes away and we are brought into fuller light. What is more, for the first time we get a clear outline of the political history of India in a definite chronological setting which has continued unbroken to the present day.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe volume starts with the story of how the descendants of a petty chieftain named Gupta acquired and maintained and then lost an empire which was bigger than any that flourished since Ancient India. It covers the first six chapters.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eDuring their rule of more than two centuries, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuptas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eestablished their sway over nearly the whole of Northern India and the Imperial writ was obeyed from the Bay of Bengal to the Arabian Sea. The dynasty produced a succession of able 'monarchs who were both capable administrators and successful generals. One of them,\u003cspan\u003e Samudra Gupta\u003c\/span\u003e, carried his victorious arms as far as Madras in the south, if not further beyond, and has been deservedly styled 'Indian Napoleon' by an eminent European historian. His son Chandra Gupta\u003cspan\u003e \u003c\/span\u003eadvanced probably beyond the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindhu\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eriver, as far as Balkh, and finally extinguished the last vestige of foreign domination in India\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eby\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003edefeating the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSaka\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003echiefs who had been ruling in Gujarat for more than three hundred years.\u003cspan\u003e Skanda Gupta\u003c\/span\u003e, the grandson of Chandragupta, was faced with the terrible ordeal of an\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHuna\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003einvasion. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e, notorious for their ferocious cruelty, were at that time the most dreaded scourge of humanity. They carried fire and swords over Asia and Europe, and their leader Attila was 'able to send equal defiance to the courts of Ravenna and Constantinople.' About the time when the two Roman Empires quailed before them the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eappeared at the frontier of India. But the Gupta Emperor inflicted such a crushing defeat upon them that for nearly half a century they dared not cross the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindhu\u003c\/span\u003e. When later, they appeared once again, the Gupta Empire was crumbling, but the heroic tradition of the old days still inspired the Indians, and no less than three contemporary rulers, including the last great Gupta Emperor, claim to have defeated the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e. Whether the three heroes acted singly or in concert we do not know. But it is certain that after a brief spell of success, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eceased to be an important political power in India, far less a threat to its safety and security. Judged in the context of the history of the then world, this definite check to the nomadic barbarian hordes must ever redound to the credit of the Gupta Empire.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe Gupta rulers were versed in the arts of war as well as peace. \u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThey established an efficient system of administration which became the model for succeeding ages. They ensured peace 'and prosperity to the people to which even foreign visitors paid eloquent tribute. During their rule, India witnessed a wonderful outburst of intellectual activity and a unique efflorescence of culture to which detailed references will be made later. There are good grounds to believe that the political system set up by the Gupta rulers and the personality of some of them played a large part in bringing about this momentous change, The Gupta Age was mostly a product of the Gupta Empire.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe Gupta Empire perished, but the memory of its greatness continued for centuries. This was echoed in the popular legends, the most famous of which is that of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVikramaditya\u003c\/span\u003e. Whether there was a historical king\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVikramaditya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebefore the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuptas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis a matter of dispute. But there is no doubt that the legend owes much of, its vitality and inspiration to the lives and achievements of the Gupta Emperors, no less than three of whom actually assumed the title\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVikramaditya\u003c\/span\u003e. Like his great contemporary\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSulivahana\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003elegendary\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ehero\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVikramaditya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis to be regarded as the personification of a group of rulers rather than an individual. The cycle of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVikramaditya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elegends, which has been a cherished tradition of India for many centuries, may thus be looked upon as a fitting tribute to the glory of the Gupta Age of which\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eit\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewas a product.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe history of the Imperial\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuptas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ecast into a shade that of several contemporary dynasties which enjoyed great local importance. These are dealt with in two separate chapters (VIII, XI). One of them, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVakatakas\u003c\/span\u003e, received undue importance on account of some fanciful conjectures of the late Mr K. P.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJayaswal\u003c\/span\u003e, so much so that a recently published volume in a comprehensive history of India, planned in 20 volumes, has been styled the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVakataka\u003c\/span\u003e-Gupta Age. As a matter of fact, however, the political influence of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVakatakas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ehardly ever spread much beyond the Deccan, and for a considerable period their state was an appendage to if not a vassal of, the Gupta Empire. The same may be said of most other states which enjoyed nominal independence. Few of them can really be said to have been quite beyond the sphere of influence of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuptas\u003c\/span\u003e.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eAmong the states that succumbed to the Gupta Imperialism special reference must be made to those ruled by republican or\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eoligarchical\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eclans. These formed a distinctive feature of the Indian political system since the days of Buddha, if not much earlier still, and some of them like the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLichchhavis\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSakyas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Mala as played an important role in the political and cultural history of India. The existence of these states with their republican tradition of freedom was always a thorn in the side of Imperialism. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaurya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire, true to the imperial policy enunciated by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKautilya\u003c\/span\u003e, swept them away. But these clans appeared again, and indications are not wanting that many of them took\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ea\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eleading part in the struggle against the foreign hordes who dominated India. But the Gupta Empire made a clean sweep of them all. Some of them submitted to\u003cspan\u003e Samudra Gupta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand continued for some time as the vassal states. But with the growth of the Gupta Empire, they gradually fade out of existence never to appear again. We cannot clearly trace the last stages in the dissolution of the republican system after more than a thousand years of recorded activity in Indian politics. But it is certain that Gupta Imperialism was the main cause of its final extinction.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume IV\u003c\/span\u003e\u003c\/b\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe Age of Imperial\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e, with which this Volume deals, deserves a more important place in Indian history than it has been given so far. I should, therefore, be forgiven if I gave in my own way a picture as I see it.\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe Age begins with the repulse of the Arab invasions on the mainland of India in the beginning of the eighth century and ends with the fateful year A.D. 997 when Afghanistan passed into the hands of the Turks.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eWith this Age, ancient India came to an end. At the turn of the last century,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSabuktigin\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Mahmud came to\u003cspan\u003e power in\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni\u003c\/span\u003e. Their lust, which found expression in the following decades, was to shake the very foundations of life in India, releasing new forces. They gave birth to medieval India. Till the rise of the Hindu power in Maharashtra in the eighteenth century, India was passed through a period of collective resistance.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis Age of Imperial\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e, on the other hand, was an era 'of great strength and achievement for India. The Arabs who were on\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e. a\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emarch on three continents was repulsed. Throughout they were held on the frontiers. The Tibetan power was eliminated from Nepal. The South emerged effectively in the political life of the country, as it had emerged in the earlier age in its religious and cultural life.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis Age saw the rise and fall of three great Empires in the country: the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakiitas\u003c\/span\u003e, founded by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDantidurga\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(c.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eA.D. 733757) and his successor, Krishna I\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(c.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eA.D. 757-773), which dominated the South till its collapse in the year A.D. 974; of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the East, 'which saw its zenith under\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDharmapala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(c.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eA.D. 770\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e810)\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e, though it revived a little at the end of the tenth century; of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the West and North. founded by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagabhata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eI, which saw its zenith during the reigns of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMihira\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhoja\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(\u003cspan class=\"SpellE\"\u003ec.A.D\u003c\/span\u003e.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e836-885)\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMahendrapala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(c.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eA.D. 885-908), went under on account of the catastrophic blows dealt by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakuta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eraids, but retained a shadowy imperial dignity to the end.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIt was the Age of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eor,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanyakubja\u003c\/span\u003e, the imperial city of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eIsanavarman\u003c\/span\u003e, which dominated\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eMadhyadesa\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe heartland of India. It was the coveted prize of the three imperial powers racing for all-India supremacy. Ultimately it passed into the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehands.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratthara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjaresvaras\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eabout A.D. 815; remained the metropolis of power till A.D. 950, and continued to be the most influential centre of culture till A.D. 1018 when it was destroyed by Mahmud of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni\u003c\/span\u003e, b\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ey inheritance,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas the home of Indo-Aryan traditions. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn the post-Vedic ages the region from Hardwar to\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eUrmao\u003c\/span\u003e, near\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLucknow\u003c\/span\u003e, was known as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e. Later with the spread of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eIndo-Aryan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eculture, first, north India, and then the whole country, came to be called by that name. The original\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethen come to be known as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBrahmavarta\u003c\/span\u003e, with accretions, was called\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMadhyadesa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eduring this age.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eWhen\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHastinapura\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003emet with disaster due to floods, as the recent excavations at\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHastinapura\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ecorroborative of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePuranic\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etestimony show,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNichakshu\u003c\/span\u003e, the descendant of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJanamejaya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParikshita\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eled the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKurus\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eto\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKausambi\u003c\/span\u003e. In the early sixth century when the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMagadhan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eAge opened, it was the capital of a powerful Aryan kingdom;\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVatsaraja\u003c\/span\u003e, who could lure elephants with his music, was then its ruler. It remained such capital till the end of the sixth century of the Christian Era. Then North India was overrun by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKausambi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas destroyed. But with\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eisanavarman\u003c\/span\u003e, the liberator who drove out the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ecame into prominence, as the centre of power in\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMadhyadesa\u003c\/span\u003e, no longer a principality of the Gupta Empire.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn the seventh century, the kings of Bengal and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMlalava\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edestroyed the power of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e, then in the hands of the descendants of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eisanavarman\u003c\/span\u003e. On ·the ruins of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaukhari\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ekingdom, Sri '\u003cspan class=\"SpellE\"\u003eHarsha\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebuilt his short-lived empire of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMadhyadesa\u003c\/span\u003e. During his forty-two years of rule (A.D. 606-647),\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003egrew into the foremost city of India. Sri\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHarsha\u003c\/span\u003e, however, could not create a hierarchy pledged to support his Imperial structure. He left no able successor. His empire was dissolved soon after he died.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eFor more than half a· century thereafter, the history of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ewrapt\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein obscurity. At the end of.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eit,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eYasovarman\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e, a great conqueror and the patron of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavabhtrti\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVakpati\u003c\/span\u003e, is found ruling\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e. Both\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYasovarman\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLalitaditya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Kashmir joined hands against the inroads of the Arabs and Tibetans. But the allies soon fell out and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLalitaditya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edestroyed the power of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYasovarman\u003c\/span\u003e.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe classical age of India closed with the reign of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYasovarman\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eThis age then opened with one\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eIndrayudha\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eon the throne of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e, which had retained its metropolitan and symbolic importance\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eas\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe capital of India. And the stage was set for the triangular struggle for it between the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakiitas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the South, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjaradesa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Bengal.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe first great conqueror to emerge on the scene, with the Age, was the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakirta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDantidurga\u003c\/span\u003e. The son of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eIndra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eI by a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChalukyan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eprincess of Gujarat, he began his Napoleonic career in c. A.D. 733, became the master of the whole of Maharashtra by 753 and destroyed the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChalukyan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire to assume an imperial status. He was succeeded by his uncle Krishna I, the builder of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKailasa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etemple of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eEllora\u003c\/span\u003e. In a reign of fifteen years, he added to the empire what are the modern states of Hyderabad and Mysore.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eAt about the same time,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGopala\u003c\/span\u003e, elected to the position of a chieftain, consolidated Bengal. His son\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDharmapala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(c.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eA.D. 770-810) led his conquering army through the whole valley of Ganga; reduced the ruler of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eto a puppet; held courts at\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePataliputra\u003c\/span\u003e. For a long, he commanded the allegiance of most\/of the kings of the north.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThere was ferment also in the west. In A.D. 712 the Arabs conquered\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindh\u003c\/span\u003e. About A.D. 725\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJunaid\u003c\/span\u003e, its governor, under the orders of Caliph\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHasham\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Baghdad, sent an army for the conquest of India. It overran\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSaurashtra\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhillamala\u003c\/span\u003e, the capital of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(the Abu Region), and reached\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eUjjayini\u003c\/span\u003e.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThen arose an unknown hero,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagabhata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eby name; possibly he belonged to a branch of the royal\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratihara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efamily Of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhillamala\u003c\/span\u003e, the capital of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjaradesa\u003c\/span\u003e. He rallied to his banner the warriors 'of the allied clans of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChahamanas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand also, perhaps,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuhilaputras\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChalukyas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParamaras\u003c\/span\u003e, all of whom had their home in the region of Mount Abu.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagabhata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efought the invading army, flung it back, and destroyed it.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis victory welded the clans of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjaradesa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003einto a hierarchy. It gave them self-assurance and. the will to conquer. With a leader and a destiny, they laid the foundations of a new power that was destined to play an important part in history.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eDuring\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagabhata's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etime,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDantidurga\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewith his conquering army swept over the north and captured\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eUjjayini\u003c\/span\u003e, where the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratihara\u003c\/span\u003e, his fortunes temporarily eclipsed, played the host to the conqueror.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe preceding volume closed with an account of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eshortlived\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eempires in Northern India founded\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e.by\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eHarsha-Vardhan\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYasovarman\u003c\/span\u003e, .and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLalitaditya\u003c\/span\u003e. But although they failed in their efforts to build up a stable empire, the imperial tradition handed down by them bore rich fruit during the period covered by this volume. The middle of the eighth century A.D., which marks its commencement, is a great landmark in Indian history. It saw the rise of three great dynasties which were destined to play the imperial role. with far greater success than any of the three individual heroes mentioned above.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eOf these three great dynasties, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjara-Pratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewere the earliest, and the foundation of their power in Western India, shortly before A. D .750 has been described in the preceding volume.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etwo other powers, which suddenly came into prominence about the same time, were the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Eastern. India and the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakutas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the Deccan. The rivalry and struggle between these three great powers form the dominant theme of history dealt with in this volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe city of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas raised to the dignity of an imperial capital by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHarsha-Vardhan\u003c\/span\u003e, But though his empire collapsed .with his death, the glamour: of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas revived by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYasovarman\u003c\/span\u003e. During the period under review, it formed the centre of attraction of all the three great powers, and they regarded its possession as a consummation to be devoutly wished for. It was finally chosen as the capital by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjara-Pratiharas\u003c\/span\u003e. Under them, it rose to be the finest city in the whole of India and continued as such till the end of the period covered by this volume. This circumstance has suggested the name of this volume,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eviz. The Age of Imperial\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIt is hardly necessary to add that this nomenclature is only to be taken in a general sense, and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eTs\u003cspan\u003e is \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003enot intended to cover the entire history dealt with 'in this volume. Indeed no title could be devised' which fulfils this condition, and no apology is perhaps needed' to name any particular volume after its dominant theme.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe period, covered by this volume witnessed the rise and fall of three empires. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eunder\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDharmapala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDevapala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eestablished a mighty empire, and they claimed the allegiance to nearly the whole of Northern India. Then came the turn of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewho, under\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhoja\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMahendrapala\u003c\/span\u003e, brought under their direct administration a vast extent of territory, from the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKathiawad\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ePeninsula in the west to Northern Bengal in the east. No such empire flourished in North India after the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuptas\u003c\/span\u003e. For there is no doubt that the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGurjara-Pratihara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire was more extensive, more durable, and had a more stable and organised administration than the empire of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHarsha-Vardhan\u003c\/span\u003e. The detailed account of this empire in the present volume will show the erroneous, almost ludicrous, character of the 'notion that\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHarsha-Vardhan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas the last empire builder In Northern India, to which reference has been made in the Preface to the preceding volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eBoth the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efelt the full brunt of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakuta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epower. Although the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakutas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eruled over the Deccan, they were fired by the ambition of conquering Northern India. They defeated the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratihara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003erulers\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVatsaraja\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eNagabhata\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the Pala king\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDharmapala\u003c\/span\u003e. Under\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDhruva\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand his son\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGovinda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eIII, they proved to be the greatest military power in India, and while the former carried his victorious campaign as far as, the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003edo and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ebetween the Ganga and the Yamuna, the latter overran the whole country up to the Himalayas. Even a century later, one of their successors sacked the imperial city of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e, then at the heyday of its glory, and forced the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratihara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmperor to fly for his life.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakutas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ealso successfully fought with the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePallavas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand other powers of the South Indian Peninsula and advanced even as far as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRamesvaram\u003c\/span\u003e. From the political point of view, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakuta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire constitutes the most brilliant episode in the history of the ancient Deccan. No other power, south of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVindhyas\u003c\/span\u003e, played such a dominant role in the history of North India, until the age of the Maratha\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePeshwas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the eighteenth century.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e, though never a match for the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakutas\u003c\/span\u003e, played a dominant role in North Indian politics. They stood as a bulwark against the Muslims of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindhu\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003evalley. It has been asserted by the Muslim writers that the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewere the greatest foes of the Muslims, and could easily defeat the latter; but whenever the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eadvanced, the Muslims threatened to destroy: the famous image of the Sun-god in Multan, and the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eimmediately retreated. The Muslims thus took advantage of the religious feelings of the Hindu\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratiharas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein order to save themselves from, impending ruin.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume V\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eOne of the objects of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, the Institution which sponsors this Series, is the \"study of the forces, movements, motives, ideas, forms and art of creative energy through I which it expressed it (Indian Culture) in different ages as one continuous process\". An attempt has, therefore, to be made, consistently with this object, to present a view of the Age in flowing time.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eI do so in all humility. I fully realise my inadequacy to do so for, I have to rely upon whatever little study I have made and whatever I have observed, during the last fifty years, of the collective responses of our people to the events, movements, customs, institutions and values as also to men who have, through their life and teachings, evoked the unseen forces which have shaped the life of India.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe most crucial Age in Indian history began in A.D. 998, when the Turkish conqueror, Mahmud, captured\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni\u003c\/span\u003e; it ended in A.D. 1292, when the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKhalji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eChief,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJalal\u003c\/span\u003e-\u003cspan class=\"SpellE\"\u003eud\u003c\/span\u003e-din, proclaimed himself the Sultan of Delhi. It can, however, be conveniently divided into two periods, the first ending in A.D. 1193, when\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMucizz-\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eud-\u003c\/span\u003edin \u003cspan class=\"SpellE\"\u003eGhari\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edefeated\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePrithviraja\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChahamana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Ajmer in the Battle of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTarain\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eor\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTaraori\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand opened the gates of Madhya Pradesh to the foreign invader; the second ending in 1299.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis period, in my opinion, has not yet been studied from India's point of view; from the point of view of the trials she passed through; of the sufferings she underwent when foreign elements forced their way into her life-blood; of the manner in which she reacted to the situation; of the means which she found to meet, or to mitigate, the dangers that confronted her;' of the ways in which she reconstructed, achieved and fulfilled herself.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eSuch a study is difficult for two reasons. First, the chronicles written by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eproteges\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the invaders or their successors throw a dubious but concentrated light on the narrow sector of life which their patrons dominated. This generally leads to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eunconfessed\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eimpression that the vastly broad sector, which lies in obscurity for want of historical material either did not exist or does not matter as much.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eSecondly, the magnificence of Akbar's achievements in the sixteenth century, by an illusory retrospectively casts a reflected glamour on the period of the Sultanate.. Because the Mughal Empire was an experiment in a national monarchy presided over by a Muslim monarch, one comes to assume, by an easy transition, that the Muslim-dominated Sultanate was the chrysalis from which it sprang.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eUnless, therefore, the period is viewed from the right perspective,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eits\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etrue picture cannot possibly emerge; nor would it be possible to assess the factors which, coming into existence during this period, affected the life of the people through the intervening centuries, and which still confront it with unsolved problems.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003eII\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe year A.D. 1000 was a fateful year for India. In that year, Mahmud of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efirst invaded it. That event, in my opinion, divides Ancient from Medieval India.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eFor over 2000 years before this event, that is, from before the days of King\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJanamejaya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParikshita\u003c\/span\u003e, referred to in the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eBrahmanas\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003ethe culture of the dominant classes, developing in almost unbroken continuity, had brought large sections of the people within its fold. It was, however, disturbed on occasions, for instance, by the raids of Alexander; the influx of the Bactrian Greeks, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKushanas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSakas\u003c\/span\u003e; the invasion of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHunas\u003c\/span\u003e; by the Arab incursions in\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindh\u003c\/span\u003e. But these inroads were only temporary episodes; the vitality of the culture and social organization found it easy to absorb most of the alien elements which were left behind in the country after they were closed.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis continuous vitality is a phenomenon, and without appreciating it it is difficult to study the epochs of Indian history in continuous time. Several factors have maintained it. Of them, perhaps the most important was the '\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e-consciousness' which threw up values and institutions of great vigour and tenacity.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIt was based on the faith that\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatavarsha\u003c\/span\u003e, in its ideal aspect often referred to as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e, was the sacred land of Dharma, 'the high road to Heaven and to Salvation'; where 'men were nobler than the Gods themselves;\" where all knowledge, thought and worship were rooted in the Vedas, revealed by the Gods themselves; where the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDharmasastras\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eprescribed the fundamental canons of personal life and social relations; where\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eChaturvarnya\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003ethe divinely-ordained four-fold order of society, embraced all social groups; where, whatever the dialect of the people, Sanskrit, the language of the Gods, was the supreme medium of high expression.'\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe Dharma-\u003cspan class=\"SpellE\"\u003eSastras\u003c\/span\u003e-and by that is meant not only the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSmritis\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebeginning with the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eManu-\u003cspan class=\"SpellE\"\u003esmriti\u003c\/span\u003e, \u003c\/span\u003ebut the Mahabharata2-have played a very big role in the life of the country. Particularly\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eManu-\u003cspan class=\"SpellE\"\u003esmriti\u003c\/span\u003e, \u003c\/span\u003eas the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eDharmasastra\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof divine origin, has had an all-pervading influence from the time historical memory could reach back to moulding the mind and the life of men, not only in India but in India beyond the Seas, in Burma, Siam, Annam, Cambodia, 'Java and Bali,\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eMahabharata \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eRamayana, \u003c\/span\u003eit has provided, a background of continuity to the social and moral life; modified customary laws of tribes and communities in different stages of civilization; and built up the Collective Unconscious of our people, that subconscious source of integrative vitality which keeps a people together, leads them to feel and react as one in the face of certain circumstances, and provides the urge to the collective action of a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ecurring\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003echaracter.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eCentury after century, the system, first formulated by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eManusmriti\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003ewas accepted throughout the country, never by force of arms, less by royal fiats than the sanction implied in the belief that 'God ' gave it and the ancestors obeyed it. It was found so acceptable because it had a revealing basis of reality: of a frank recognition of the temperamental inequalities of man; of the predominance of hereditary influences over environments; of the need for a synthetic framework for widely differing social groups in a vast country where culture had been staggered from not only region to region but often from one group of villages to another. Its fundamental aim was to produce a synthetic urge towards human betterment, which treated economic, social, material, ethical and spiritual well-being as indivisible; an aim which has yet to be improved upon by any other system.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThese values gave continuity to the way of life of even those sections who did not accept the divine origin of the Vedas or\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eChaturvarnya\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e. \u003c\/span\u003eThey also provided homogeneity to widely differing communities and religious cults and forms. The universal urge which they provided to go on a pilgrimage, generation after generation, to the mountains, rivers, towns of ancient fame, and holy spots and shrines which were conceived as the physical manifestations of the Land of Dharma, also kept alive an emotional awareness of unity and sanctity.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe '\u003cspan class=\"SpellE\"\u003eAiyavarta\u003c\/span\u003e-consciousness' was mainly\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ereligio\u003c\/span\u003e-cultural in content. Its political significance which, though often belied in practice, exercised considerable influence with the kings of an earlier age in North India when they faced foreign invasion; it is summed up by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMedhatithi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethus: \"\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewas so called because the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003esprang up in it again and again. Even if it was overrun by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003emlechchhas\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003ethey could never abide there for long\". The tradition. also had it that whenever a crisis arose, a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003echakravartin\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003ea\u003cspan\u003e world emperor\u003c\/span\u003e, would\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003erise \u003c\/span\u003ein the land and re-establish Dharma. South India, however, which accepted the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ereligio\u003c\/span\u003e-cultural aspects of '\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e-consciousness' and Manu's system, knew no such significance, for it had never faced the problem of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003emlechchhas\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etill the fourteenth century.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe consciousness in its political aspect had all but disappeared during the few decades which preceded A.P. 1000 on account of the recurring upheavals in North India. The empire of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e, which had stabilised North India for well-nigh 150 years and supported the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eShihi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ekings of the North-West has disintegrated. Now\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eRaghukulabhuchakravarti\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e, \u003c\/span\u003e'the World-Emperor of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRaghu's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003erace', was merely a symbol of a vanished greatness, ruling over a small territory around\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKanauj\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eon the sufferance of his erstwhile feudatories. Some of them, however, like the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChandellas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJejakabhukti\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKalachuris\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDahala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParamaras\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMalava\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewere engaged in struggling to found an empire on the ruins of the old one, but with little success.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn Eastern India, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePilas\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChandras\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVarmans\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGailgas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efought each other with fluctuating success, struggling to retain whatever they had or to filch what they had not.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRashtrakutas\u003c\/span\u003e, the rivals of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePratihara-Gurjaresvaras\u003c\/span\u003e, had faded away; their empire, which for well-nigh two centuries had dominated most of South India, had also been dissolved. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eParamaras\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMalava\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the Western\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChalukyas\u003c\/span\u003e, both feudatories of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRishtrakutas\u003c\/span\u003e, at one time or the other, were locked in a life and death struggle, while\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajaraja\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChola\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(A.D. 985-1014), who ruled over the extreme South, was just emerging as a powerful and wise monarch.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis volume covers the period, roughly speaking, from A.D. 1000 to 1300. But there has been a slight departure from these limiting dates both at the beginning as well as at the end. In the First Chapter, the rise of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhaznavids\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ehas been traced from the very beginning in the latter half of the tenth century A.D. In Chapter V the history of the Delhi Sultanate is brought to a close with the accession of Sultan\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJalal\u003c\/span\u003e-\u003cspan class=\"SpellE\"\u003eud\u003c\/span\u003e-din\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eFiroiz\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eShah in A.D. 1290. In both cases the departure has been made with a view to giving a complete account of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhaznavids\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein this volume and of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKhaljis\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the next. For a similar reason, the history of some Hindu ruling dynasties has been brought down to the fourteenth century A.D. when they were incorporated in the Delhi Sultanate. The most notable instances are the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eYadavas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDevagiri\u003c\/span\u003e, the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKakatiyas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof Warangal, and the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHoysalas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePandyas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof South India. But only a 'very brief outline is given in this volume of their history after A.D. 1300. More detailed account will be given in the next volume in connection with their Muslim conquerors. In some cases, all controversial issues have been omitted in this volume and reserved for the next. For instance, the current and generally accepted views of the date of the first invasion of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDevagiri\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eby 'Ali-\u003cspan class=\"SpellE\"\u003eud\u003c\/span\u003e-din\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKhalji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the name of the crown prince who opposed him have been stated, but different views on both these points will be discussed fully with reference to authorities in the next volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis volume deals with the transition period that marks, the end of independent Hindu rule and the beginning of the dominance of Turkish tribes over a large part, if not the whole, of India. Such dominance of foreign peoples, even from the same region in Central Asia, was no new thing in Indian history. Successive waves of Turkish hordes submerged a great \"portion of Northern India during the period that intervened between thefa1l of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaurya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the rise of the Gupta Empire. And all these, like the later Turkish, invaders, came to stay in this country. Nevertheless, they did not mark any turning point in the history of India, nor any sudden break in the continuity of her history and culture. For they slowly and silently merged themselves into the population of the country and became one with them in all respects without leaving, any trace of their separate entity. This was, however not the case with the and was loyally supported by the Indians from the interior. But nothing availed against the repeated and stubborn onslaughts of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSabuktigin\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Mahmud. The resistance collapsed, and then the horrors of barbarian invasions, fired with the fanatic zeal for demolishing idols and temples, born of the crusading spirit of Islam, were let loose on the fair plains and cities of Hindustan. It is not possible to recount fully the sad tales of those dark and evil days, as we have no record from the side of the Indians; but the picture depicted by the victors themselves enables us to get a faint echo of the great tragedy which befell India during the first quarter of the eleventh century A.D. It was a tragedy big with future consequences. Not only was India drained of enormous wealth and manpower, but, what was far worse, the Muslims obtained a permanent footing in the Punjab which commanded the highway to her interior.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eBut a still more sublime tragedy was the comparative indifference of the Indian chiefs to this growing menace and the fancied security in which they chose to repose during the period intervening between the death of Mahmud and the next invasion by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhuris\u003c\/span\u003e. Some Indian kings defeated the Muslims and checked their further aggressive campaigns. One of them even claims to have exterminated the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMlechchhas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(Muslims) so that\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryavarta\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eagain became true to its name, i. e. abode of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAryas\u003c\/span\u003e. But this rare evidence of a sense of national consciousness makes it all the more a matter of surprise, that instead of uttering such vain boast the Indian chiefs should not have taken concerted action in removing the thorn in their flesh by driving the Turkish conquerors out of India. Innumerable opportunities offered themselves to render this task a comparatively easy one. The kingdom of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epassed through critical days and was overtaken by many dangers, both internal and external, till the nemesis overtook it, and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eits\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebeautiful capital city, built on the ruins and plunder of India, perished in flames. But the powerful Indian chiefs, far from taking advantage of any such opportunity during the long period of a century and a half, were more intent upon aggrandising themselves at the cost of their neighbours than turning their whole-hearted attention to the great national task of freeing Punjab from the yoke of the foreigners of an alien faith.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume VI\u003c\/span\u003e\u003c\/b\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eOn account of the heavy pressure of work, I have had to deny myself the usual privilege of writing a detailed foreword to this volume, presenting a view of this age in flowing time.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn preparing this volume, Dr. R. C.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e, General Editor, has had to bear more than· his usual burden and I am deeply grateful to him for his indefatigable and conscientious labours, which were so ably supplemented by Dr. Ashok\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e, the Assistant Editor in charge of this volume. My thanks are also due to the scholars who have contributed to the different sections of this volume, as also to the Director General of Archaeology who has supplied photographs for the illustrations of this volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eI again express my gratitude to Shri G. D. Birla, Chairman, and members of the Board of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eShri\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKrishnarpan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eCharity Trust, for their initial grant, without which the scheme could not\u003cspan\u003e h\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eave\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebeen undertaken, as also to the Government of India for their giving\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eus\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ea loan of Rs. 150,000\/- for further financing this project. The staff of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand its Press have looked after the preparation and printing of this volume with their usual care and deserve congratulations for their zeal.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis volume deals with the. the period during which the foreign Muslim conquerors, mostly of Turkish origin, established 'an\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eeffecti\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eve suzerainty over the greater part of India. The popular notion is that after the conquest of Muhammad\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhurfi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eIndia formed a Muslim. Empire, under various dynasties, is hardly borne out by facts.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIt h\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eas been shown in the preceding volume that the major,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003epart of\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndia remained free from Muslim domination till almost\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003every end of the thirteenth century A.D. It was 'Ala-\u003cspan class=\"SpellE\"\u003eud\u003c\/span\u003e-din\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eKhalji\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewho for the first time established Muslim suzerainty over, nearly the whole of Indi8. But his actual sovereignty did not extend beyond the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVindhyas\u003c\/span\u003e, save in the Western\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDesert\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eduring the last\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethree years of his reign. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKhalji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eempire rose and, fell during the 'brief period\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etwenty years (A.D.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e1300-1320).\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTughlaqs\u003c\/span\u003e, who succeeded the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKhaljis\u003c\/span\u003e, made an attempt not only to revive the empire but also to exercise effective sovereignty' over it. But\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etask proved\u003cspan\u003e to be\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etheir power. The empire of Muhammad bin\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTughluq\u003c\/span\u003e included. the southernmost\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003epart\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof India as a province under his governor, broke up within a decade of his accession\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(A.D. 1325),\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand before another decade was over, the Turkish .empire passed away\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eforever\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eIndia once more presented the spectacle of being divided into a congeries of States both big and small, which always followed the dissolution of an empire in the past.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003estate of things continued for nearly two centuries and a half till the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughals\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eestablished a stable and durable empire in the second half of the sixteenth century A.D.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThus, Barring the two very short-lived empires under the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKhaljis\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Muhammad bin\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTughluq\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhich lasted, respectively; for less than twenty and ten years, there was no Turkish Muslim empire in 'India. The Delhi Sultanate, as the symbol of this empire; continued in name \u003cspan class=\"SpellE\"\u003e·throughout\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethe period' under' review but, gradually shorn of power and prestige, it was reduced to a phantom by the Invasion of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTimur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eat the end of the fourteenth century A.D. Among the States that arose out of the ruins of these two ephemeral empires; six may be regarded as really very powerful. Three of \"these namely\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eBahmani\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003ekingdom in the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDeccan\u003c\/span\u003e, Gujarat in the west, and Bengali in the east were ruled by Muslims, while their rivals and neighbours, namely\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVijayanagara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein South India,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMewat\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ein\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eRajputana\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e; and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eOrissa,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ealong\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe eastern coast, were ruled\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eby\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eHindus. The\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003erem\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003enant of the Delhi Sultanate and two other Muslim States,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJaunpur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMilwa\u003c\/span\u003e, also occasionally played an important role. The con-start rivalries and struggles between these States which were generally, but not invariably, grouped on religious lines, form the main feature of the political history of the period covered by this volume. A very prolonged and sustained warfare between\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMewar\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Gujarat\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ecum\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eMalwa\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003ein the west,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBahmani\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVijayanagara\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein the south, and between Orissa and the last two as well as Bengal in the east, indicates the main trend of politics during the period. These struggles weakened all these powers but led to no decisive result. The intrigues and dissensions within the Delhi Sultanate, which had a brief revival of power under the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLodis\u003c\/span\u003e, and its quarrels with the petty States in the northwest paved the way for - the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003econquest under Babur.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe political disintegration and lack of a central authority were mainly responsible for two great calamities that befell India in the shape of foreign invasions, both big with future consequences. The first was the invasion of\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eTimur\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe Turkish autocrat; who followed in the footsteps of the Mongol\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChingiz\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eKhan and carried fire and sword over a large part of the continent of Asia. He had two objects\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003er\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ein view in invading India,-first, to put Islam on a firm footing by 'destroying the infidels\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(\u003cspan class=\"SpellE\"\u003eKafir\u003c\/span\u003e)\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand thereby becoming a\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eGhazi\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eor a martyr', and second, 'to plunder the fabulous wealth and valuables of the infidels'. He was no doubt encouraged by the tottering condition of the Delhi Sultanate and advanced with his hordes towards India. Urged forward by the hope of gaining reward both in this world as well as in the next--a combination of the two incentives most powerful in a medieval Muslim autocrat-\u003cspan class=\"SpellE\"\u003eTimur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003elet loose the horrors of barbaric warfare oh the fair cities and plains of India. Never since the days of Sultan\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMahmad\u003c\/span\u003e, four hundred years before, had 'India witnessed such a deliberate massacre of the Hindus in cold blood. Fortunately for historians,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eTimur\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehas. himself recorded. his misdeeds, as it would otherwise be difficult to believe the inhuman atrocities perpetrated by him. Everything that unbridled lust and unchecked barbarism could conceive was perpetrated by his fanatic myrmidons, and the climax was reached in the cold-blooded massacre of one hundred thousand Hindu prisoners outside the plains of Delhi,-an event unparalleled in the history of the world. As attempts have been recently made to minimise and explain away his enormity, the account of his unmitigated barbarity has - been given in some detail, as far as possible in his own words, in Chapter VII.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eA century later India was visited by the Portuguese fleet under Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama. It was the first scene in the tragic drama which ended with the complete subjugation of India by a European power. Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama's name occupies a high place in European history as the discoverer of the route or the means which enabled Europe to exploit fully the resources of the East. But the historians of India are bound to regard him, like\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTimur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand other foreign conquerors beginning from Alexander, in quite a different light. For nearly two centuries he and his followers brought untold miseries upon the people living in the coastal regions, and 'Portuguese' became a by-word for cruelty in India. The historians have, however, generally failed to point out the strong family resemblance between '\u003cspan class=\"SpellE\"\u003eTimur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama. Both were inspired by the same motives acquisition of wealth and promotion of religion, Islam in the one case and Christianity in the other. Both were equally cruel-al- most fiendish in character. The atrocity of Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama, though necessarily limited by the means at his disposal, did not differ in kind; save that it had\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ea\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003erefined touch of racial arrogance which made it all the more odious. This aspect of Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama is generally shrouded under his well-deserved reputation for exploring the sea- route to the east as in the case of Alexander who similarly explored the land-route-this point has been fully dealt with in Chapter XIII-E IV. It may be further added that\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTimur\u003c\/span\u003e' and Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama were instrumental in establishing the supremacy, respectively, of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughuls\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the British In India. The visitations of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTimur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Vasco\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eda\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eGama were thus not mere passing episodes in. the history of the period, but pregnant with big consequences. They also demonstrated the serious defects in the defence system of India, caused by the manifold development in the technique of warfare, both by land and sea, in countries far beyond the frontiers of India within whose seemingly impregnable barriers her people chose to immure themselves, But the lessons were lost upon men and rulers of India.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume VII\u003c\/span\u003e\u003c\/b\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe reasons for the postponement of the publication of this and the next volume (Vols. VII and VIII) till after Vols. IX, X and XI were published and have been stated in the Preface to Vol. IX of this series (p. xxxiv).\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis, the seventh volume of the series, deals with the period from 1526 to 1707 A. D. during which the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughuls\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003egradually established their authority over nearly the whole of India. This is the brightest Chapter in the history of Muslim rule in India, which began in the 13th century A.D. and covers a period of nearly six hundred years in north and five hundred years in south India. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003erule is distinguished by the establishment of a stable Government with an efficient system of administration, a very high development of architecture and paintings and, above all, wealth and splendour such as no other Islamic State in any part of the world may boast of.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eSo far as the Hindus were concerned, there was no improvement either in their material and moral conditions or in their relations with the Muslims. With the sole exception of Akbar, who sought to conciliate the Hindus by removing some of the glaring evils to which they were subjected, almost all the other\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmperors were notorious for their religious bigotry. The Muslim law which imposed many disabilities and indignities upon the Hindus, mentioned in Vol. VI (pp. 617-20), and thereby definitely gave them an inferior social and political status, as compared to the Muslims, was followed by these\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmperors (and other Muslim rulers) with as much zeal as was displayed by their predecessors. the Sultans of Delhi. The climax was reached during the reign of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e, who deliberately pursued the policy of destroying and desecrating Hindu temples and idols with a thoroughness unknown before or since. Such disclosures may not be liked by the high officials and a section of the politicians, but it is the solemn duty of the historian to state the truth, however unpleasant or discreditable it might be to any particular class or community. Un- fortunately, political expediency in India during this century has sought to destroy this true historic spirit. This alone can explain the concealed, and mostly unsuccessful, attempt to disparage the statements about the Hindu-Muslim relations made in Volume V (pp. 497-502) and Vol. VI (pp. 615-636), though these were based mainly on Muslim chronicles and accounts of a Muslim traveller, supported by contemporary Indian literature.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe difficulty of writing the true history of Hindu-Muslim relations as well as the editorial policy followed in this matter has been stated at some length in the Preface to Vol. VI (pp. xxix- xxx) of this series. The same policy is followed in this volume also.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIt is very sad that the spirit of perverting history to suit political views is no longer confined to politicians, but has definitely spread even among professional historians.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn the present volume, reference has been made in some detail to Muslim bigotry in general and the persecution of the Hindus by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzib\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein particular (pp. 233-36, 305-6). Although the statements are based on unimpeachable authority, there is hardly any doubt that they will be condemned not only by a small class of historians enjoying official favour but also by a section of Indians who are quite large in number and occupy high positions in politics and society. It is painful to mention, though impossible to ignore, the fact that there is a distinct and conscious attempt to rewrite the whole chapter of the bigotry and intolerance of the Muslim rulers towards Hindu religion.\" This was originally prompted by the political motive of bringing together the Hindus and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMusalmans\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein a common fight against the British but has continued ever since.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eA\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehistory written under the auspices of the Indian National Congress sought to repudiate the charge that the Muslim rulers broke Hindu temples, and asserted that they were the most tolerant in matters, of religion. Following in .its footsteps a noted historian has sought to exonerate Mahmud.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhazni's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebigotry and fanaticism, and several writers in India have come forward to defend\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzib\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eagainst\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJadunath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSarkar's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003echarge of religious intolerance. It is interesting to note that in the revised edition of the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eEncyclopaedia of Islam,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eone of them while re-writing the .article on\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eoriginally written by Sir William Irvine, has expressed the view that the charge of breaking Hindu temples brought against\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis a disputed point. Alas for poor\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJadunath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSarkar\u003c\/span\u003e, who must have turned in his grave if he were buried. For, after reading his\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eHistory of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzib\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eone\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewould be tempted to ask. if the temple-breaking policy of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis a disputed point, is there a single fact in the whole recorded history of mankind which may be taken as undisputed? A' noted historian has sought to prove that the Hindu population was better off under, the Muslims than under the Hindu tributaries or independent rulers. While some historians have sought to show that the Hindu and Muslim cultures were fundamentally different and formed two distinct and separate units flourishing side by side, the late K. M.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAshraf\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003esought to prove that the Hindus and Muslims had no cultural conflict.\" But the climax was reached by the politician-cum-historian\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLala\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLajpat\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRai\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhen he asserted that \"the Hindus and Muslims have coalesced into an Indian people very much in the same way as the Angles, Saxons, Jutes, Danes and Normans formed the English people of today.\" His further assertion that \"the Muslim rule in India was not a foreign rule\" has now become the oft-repeated slogan, of a certain political party. I have discussed the question in some detail. 'elsewhere\" and need not elaborate the point any further.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe policy adopted in regard to this question in this, and the preceding volumes, and discussed at some length in Vol. VI (pp. xxix-xxx), was most eloquently expressed by\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJadunath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSarkar\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eas far back as 1915 in 'his Presidential speech at a historical conference in Bengal. The following is a literal English translation of the original Bengali passage:\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003e\"I\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewould not care whether truth is pleasant or unpleasant, and in consonance with or opposed to current views. I would not mind in the least whether truth is or is not a blow to the glory of my country.\" If necessary, I shall bear in patience the ridicule and slander of friends and society for the sake of preaching truth. But still, I shall seek truth, understand truth, and accept the truth. This should be the firm resolve of a historian.\"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eI may conclude this topic by referring to the views expressed\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eby\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eJadunath\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSarkar\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Dr.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajendra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ePrasad at\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ea\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emuch later date when Dr.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajendra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ePrasad launched a scheme' to write a comprehensive national history of India on a co-operative basis and requested\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJadunath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eto become its chief editor.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJadunath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewrote to him on 19 November 1937: \"National history, like every other history worthy of the name and deserving to endure, must be true as regards the facts and reasonable in the interpretation of them. It will be national not in the sense that\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIt\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewill try to suppress or white-wash everything in our country's past that is disgraceful, but because it will admit them and at the same time point out that there were of\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eand '\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e.nobler aspects in the stages of our nation's evolution which:'c;51fset· the former. In this task the historian must be a judge; He will not suppress any defect of the national character, but add to his portraiture those higher qualities which, taken together with the former, help to constitute the entire individual.\"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn his reply to the above, dated 22 November 1937, Dr\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajendra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ePrasad wrote: \"I entirely agree with you that no history is worth the name which suppresses or distorts facts. A historian who purposely does so under the impression that he thereby does well to his native country really harms it in the end. Much more so. in the case of a country like ours which has suffered much on account of its national defects, and which must know and understand them to be able to remedy them.\"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\"\u003e\u003cspan lang=\"EN-GB\"\u003eAn apt illustration of the truth of the observation in the last sentence is furnished by the religious bigotry of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmperors. If we consider the relevant facts of history as discussed in this volume, in an open mind, without either any rancour or resentment on the one hand and a desire to suppress the truth on the other, we can never deny that religious bigotry contributed to a very large extent to the downfall of the mighty\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eempire. If we realize fully this great historical truth we may learn a valuable lesson from the teachings of history which might serve as a useful guide in shaping our destiny in future. If we deny it out of misguided sentiments, it would be a perversion of historical truth. For. the rebellion of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajputs\u003c\/span\u003e, who were a pillar of strength to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmperors, against\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e, and the rise of the Marathas and Sikhs as great military powers-the three great events which brought about the decline and fall of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eempire were direct consequences of the bigotry of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eemperors in general and of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzib\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein particular. It is not perhaps a mere coincidence that the reign of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e, during which the religious bigotry reached its climax, was followed almost immediately\u003cspan\u003e \u003c\/span\u003eafter his death by a rapid process of decline and disintegration of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire. It is true that other causes were also at work, such as the fratricidal wars of succession. We should remember, however, that there were similar wars also just before\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eascended the throne, but the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmpire survived it-because it could still count on the loyal support of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajputs\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand had not encountered the opposition, either the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajputs\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eor of the Marathas and the Sikhs whom\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebigotry had converted into deadly enemies.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume VIII\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"WordSection2\"\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe publication of this volume completes\" THE HISTORY AND CULTURE OF THE INDIJ\\N PEOPLE\" Series published by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, Bombay. It was originally planned to consist of only ten volumes; and the first six volumes, ending with the history of the Delhi Sultanate, were published between 1951 and 1960.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn the meanwhile, the idea gradually gained ground that the British period of Indian history ended with the independence of India.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ewas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eso important both from practical and sentimental points of view that it must take precedence over the other volumes and should be dealt with in three volumes instead of the two, assigned to it.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eSo Volumes IX, X and XI, dealing with the British rule in India, were published between 1963 and 1969.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eVolume VII dealing with the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eperiod was then taken up and published in 1974. The present Volume VIII, dealing with the period from 1707 to 1818, completes the scheme, initiated in 1944, of writing the history and culture of the Indian people from the earliest times.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe project of writing this history was conceived by Dr. K. M.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMunshi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the idea lying behind it is stated by him in the following words in the Foreword to Vol. I of this series:\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003e\"In the course of my studies, I had long felt the inadequacy of our so-called Indian histories. For many years, therefore, I was.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eplanning\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ean elaborate history of India in order not only that India's past might be described by her sons, but also that the world might catch a glimpse of her soul as Indians see it. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e, an educational society which 1 founded in 1938, took over the scheme. It was; however, realized only in. 1944, when my generous friend Mr. G.D. Birla, one of India's foremost industrialists, lent me his cooperation and support to the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eShri\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKrishnarpan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eCharity Trust of which he is the Chairman. As a result, 'The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eItihas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSamiti\u003c\/span\u003e', the Academy of Indian History, was formed with the specific object of preparing this series, now styled\" THE HISTORY AND CULTURE OF THE INDIAN PEOPLE. \"\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn the same Foreword Dr.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMunshi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edefined the scope and object of history (quoted again in Vol. VII, p. vii) which have always been kept in view by the Editor in preparing this series:\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eWhen, in\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e1944,'\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eMunshiji\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003econceived the project of writing this his\u003cspan class=\"SpellE\"\u003etory\u003c\/span\u003e, there were two other schemes of writing such a history of India, respectively,' in twenty and twelve volumes. Only two volumes of each of these projects have been so far published. This clearly indicates the handicaps under which such projects have to be carried out in this country and is cited here not as an excuse or explanation of the long period of thirty-two years required for, the completion of this series of eleven volumes, containing about\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e9,000\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003epages,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e283\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eplates and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e20\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emaps.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eWhen I naturally feel a sense of relief and exaltation that I have lived long enough to see the completion of the hardest and most arduous and ambitious literary work in my life, I cannot but recall without deep.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003esorrow\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethat\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMunshiji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eis no longer with me to share this emotion. Fortunately,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGunanidhi\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eShri\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhanshyamdas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eBirla, whose munificent donation enabled\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMunshiji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eto start this project, as mentioned above, is still with us to see the completion of the project.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI take this opportunity to offer my heartfelt thanks to the scholars -about seventy-five in number-who have enriched this series\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewith\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etheir contributions. Many of them, alas!\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eare\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eno longer with us to share our joy. To this category belongs Dr. A. D.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePusalkar\u003c\/span\u003e, the Assistant Editor of the first six volumes. I cannot express in words the deep obligation I owe to him for helping me in various ways in preparing the first six volumes. I take this opportunity to place on record my deep obligations to the other Assistant Editors who rendered very valuable service in preparing this series. These are Dr. A. K.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e, Dr.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eJ.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eN.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eChaudhuri\u003c\/span\u003e, Dr. D. K.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGhose\u003c\/span\u003e, Dr.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eS.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eChaudhuri\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003eand Dr. V. G.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDighe\u003c\/span\u003e, who are all happily alive to share my joy at the completion of this series of, eleven volumes.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI also convey my thanks to the editors of the various journals whose favourable reviews of the different volumes proved to be a great source of inspiration and enthusiasm that sustained me in carrying on this arduous task of editing the eleven volumes. I still remember how encouraged I felt when I read the review of the Five Volume in the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eTimes Literary Supplement \u003c\/span\u003econtaining the following appreciative remarks: “This history, unlike its predecessors, is first and foremost a history of India and of her people, rather than a history of those who have invaded her from time to time. The standard, in a word, is very high...”\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eToday, when this 32-year-old scheme has had a successful completion, the 88-year-old Editor considers it as the proudest day in his life and takes leave of the readers of this series by uttering\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eNune\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eDimittis\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eOh my Lord, let me die in peace.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis volume deals with the history of India from the death of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAurangzeb\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(1707) to the Third Maratha War (1818). It was an eventful period that witnessed the end of Muslim rule, the rise and fall of the Maratha Empire and the foundation of the British Empire in India.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe period began with political disintegration leading to a struggle\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003efor\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003epower, not only among the Indian States but also between the French and the British trading companies in India. This chaotic political situation facilitated, if not invited, foreign invasions, notably those of Nadir Shah and Ahmad Shah\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eAbdali\u003c\/span\u003e, which, bear comparison, both in nature and effect, with those of Sultan Mahmud and Tamerlane.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eBut there is no cloud without a silver lining. This period of political disruption leading to great disasters also witnessed the rise of great personalities-not less than ten within a century'-that shed lustre on the age. These were\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBalaji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVishwanath\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBaji\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRao\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eI, Nana\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePhadnis\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003eMahidji\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSindia\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eHaidar\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e'Ali, Ranjit Singh, Robert Clive, J. F. Dupleix, Warren Hastings, and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMarquess\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eRichard Colley Wellesley.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eBut the political history, highly important though it was, was not the only important feature of the period. It paved the way for India's transition from the Medieval to the Modem Age in the nineteenth century. It was during this period that India first came into close contact with the Western World-Europe and America- which was big with future consequences so far as Indian culture is concerned. It brought about those remarkable changes in almost all aspects of Indian culture \"in the nineteenth century, which is generally referred to as Indian Renaissance. It was during the period under review that the Indians first learned the English language, which may be regarded as the most important single factor that brought about those far-reaching changes in Indian life, thought and education as well as social and- religious concepts in the course of one hundred years in the 19th century, such as were not noticed during the previous thousand years. That nineteenth-century India was a New India was mainly due to those forces and factors which began to influence India during the period under review. To realise this truth, it \"is only necessary to point out that the Fort William College was founded in 1800 and the Hindu College was established in Calcutta in 1817. The\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePandits\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the Fort William College laid the foundation of modem Bengali language and literature, which served as the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003emodel, for\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethe rest of India, while at the Hindu College, the young generations of Bengalis imbibed the ideas of free thinking and social and political reforms. And these formed the foundation on which New India was built.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eAgainst this background of all-round signs of progress must be seen the deterioration in the economic condition to such an extent that it would be hardly an exaggeration to say that India, which was one ·of the wealthiest countries in the world, sank to the position of one of the poorest in the world during the period under re- view; This was as much due to the British rule in India as the brighter features of cultural regeneration noticed above. The ruthless economic exploitation of India by the British was undoubtedly the cause of the deplorable poverty in India following the ruin of trade and industry by the unfair competition of British merchants and manufacturers aided by the political power of Britain.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eMany of the chapters were written long ago, and the Editor places on record his deep regret at the death of Prof. C. S.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSrinivasachari\u003c\/span\u003e, Prof. S. V.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePuntambekar\u003c\/span\u003e, Prof.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBiman\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBehari\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e, Dr. N. K.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSinha\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Prof. D. N.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBanerjee\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewho contributed scholarly chapters to this volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eMy special thanks are due to Dr. V. G.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDighe\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003enot only for his contributions to this volume but also for the valuable service he rendered as Assistant Editor. Owing to my serious illness while this volume was in the press, the editorial work had mainly to be carried on by him, and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003et\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"GramE\"\u003e\u003cspan lang=\"EN-GB\"\u003eam\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003edeeply grateful to him for his ungrudging per-\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eperformance\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof this duty with conspicuous success.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI also convey my sincere thanks to Dr C. M.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKulkarni\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efor the help I received from him and to the several contributors for the services Tendered by them in the preparation of this volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThere is no separate Chapter on Art in this volume as the art of this period has already been dealt with in Chapter XLV of Vol. XI of the Series.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eBefore I take leave from this stupendous project, it is my pleasant duty to thank the staff of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBharatiya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eVidya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efor the devotion they have shown in this work throughout the long period of\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethirty-two years. I· would especially like to mention the very\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ecapable Executive Secretary, Shri S.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRamakrishnan\u003c\/span\u003e, whose sustained interest in this project made it possible to complete the History Series. The former Production Manager Shri S. G.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eTolat\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand his successors Shri M. K.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRajagopalan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(who died prematurely in 1975), and Shri B.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eSrinivasa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRao\u003c\/span\u003e, the present holder of the post, have all bestowed great care in the printing and publication of the present as well as the earlier volumes, for which I am much indebted to them.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"GramE\"\u003e\u003cspan lang=\"EN-GB\"\u003ei\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ealso take this opportunity to thank the Library authorities of the University of Bombay and the Director of Archives, Government of Maharashtra, for granting facilities to our contributors and editors to use their vast treasure houses.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe printing of this History Series was made possible because the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ehas behind it the experience and willing help of the Associated Advertisers and Printers, and my thanks are also due to the staff of the Press.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume IX and X\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePart I\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan class=\"GramE\"\u003e\u003cspan lang=\"EN-GB\"\u003eVolumes IX and X deal with the history of India from HUG to 1905.\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003eThese two dates are significant landmarks in the history of Modern India. The establishment of British\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eparamountcy\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein India was completed in 1818, and the year 1905 marks the beginning of that national struggle by the Indians against British rule which culminated in the achievement of independence in 1947. This volume describes the nature of British rule in India for nearly a century after it had become the dominant political power, and the next volume delineates the social changes and cultural renaissance which led to the emergence of India from the Medieval to the Modern Age and set in motion those forces and tendencies which created the Indian nation out of heterogeneous groups of peoples. It is hardly necessary to point out that the events described in these two volumes are inextricably mixed up, and they should be looked upon as parts of a single work describing the different aspects of the history of India during the nineteenth century.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eAs a matter of fact, when the plan for the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eHistory and Culture \u003c\/span\u003eof the\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eIndian People \u003c\/span\u003ewas first drawn\u003cspan\u003e \u003c\/span\u003e\u003cspan\u003eUJ1 \u003c\/span\u003ein 1945, only a single volume, namely Vol. IX.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ewas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edesigned to cover all the topics which are now treated in Vols. IX and X.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eVol. IX is divided into two Books which deal, respectively, with the political and economic history of the period. The political history is again divided into three parts; the second part deals with the mutiny and revolt of 1857-8 and the other two with the periods before and after it.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe political history has been designed to be not a mere\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003echro\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003enicle of events, but a broad review of British rule. bringing out its two main characteristics, namely, the establishment of paramount authority all over India, and the creation of a framework of an\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eallIndia\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eadministration on a solid basis, such\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eas\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndia has probably never known, save under the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaurya\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMughul\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eEmperors. It also seeks to draw, in true colour, the colonial imperialism of Britain which forms the real background of British rule in India in the nineteenth century. It omits the meticulous details which are more suitable for a chronicle or a Gazetteer, and avoids, as far as possible, emphasis on personalities,-Governors-Genera1.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003emilitary\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ecommanders and high Civil Officials-whose individual activities loom large in the current histories of British India.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe materials for writing the history of India in the 19th century are both ample and varied in character. Apart from numerous printed books, pamphlets and periodicals, the very nature of the British Government in India has been of great help to historians in this respect. Being merely a subordinate body to the superior authority-East India Company up to 1858 and the British Crown thereafter-residing in England, almost every transaction of any importance had ·to be put on record for the examination by the latter, and there was a continuous stream of correspondence, both official and private, between the two. It has furnished invaluable source materials, such as has been seldom the good luck of a historian to possess. The confidential minutes and despatches of the Governors-General and the Court of Directors or Secretary of State, as well as private correspondence between them, have thrown very interesting light on the inner motives that inspired the British policy and activities in India. They have also supplied positive evidence as to the real nature of many aspects of British imperialism, and thrown off the mask of benevolence under which it was successfully hidden for a long time. As more and more of these records are gradually being thrown open to the public, the historian has been in a position to rearrange the different elements of British policy in India properly in order to draw up an integrated picture of British rule in India in the 19th century.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eA very valuable, supplement to these private and confidential official documents is supplied by the speeches and writings of a few liberal-minded Englishmen who felt real sympathy for Indian aspirations. The adverse comments on the various aspects of British rule in India by Englishmen like George Thompson, John Bright, Henry Fawcett, Sir Charles\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eDigby\u003c\/span\u003e, Wyndham and Sir Henry Cotton cannot be lightly dismissed as irresponsible criticism dictated by selfish motives, sense of frustration, or an anti-British spirit-insinuations such as are usually made in regard to any unfavourable criticism of British rule by even the highest Indian. The adverse comments on British rule in India by the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBritishers\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethemselves are therefore of inestimable value to a historian, when they lend support to Indian criticism which would, otherwise, not carry much weight, having emanated from an interested party with natural repugnance against the British.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe historian of British India has therefore no complaint about the lack of materials;-he rather suffers from a plethora of them. It is impossible for a single individual, however industrious he might be, to peruse all the available records of the 19th century. All that he can hope to do is to go through a judicious selection of them and utilize the monographs written on various aspects of British administration by specialists who based their work on a minute and critical study of all relevant documents on the subject. There are many valuable works of this nature, but they are unequal in value and need to be studied with care. For, generally speaking, both British and Indian writers were, more or less, influenced by personal feelings and prejudices, and few could rise above them in order to produce a real objective study.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThere are a number of important historical works of a general nature covering the whole or parts of the 19th century, written by contemporary Englishmen. The earliest work relating to the period under review is H. H. Wilson's Supplement, in three volumes, to the six-volume History of James Mill. This Supplement continues the history of British India from 1805 to 1835. Next\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ecomes\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eThornton's six-volume\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eHistory\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe British Empire in India,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ecovering the period up to nearly 1845 when the last volume was published. Two other less voluminous works are\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBeveridge's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eComprehensive History\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndia\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ein three volumes, published in 1867, and Trotter's\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eHistory\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe British Empire in India\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(1844-58), published in 1866. These were not followed by any such comprehensive history.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ewritten\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eby a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBritisher\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efor more than half a century. It is not a little curious, that although a lot of fresh materials became available as the years rolled on, no British historian felt inclined to follow in the footsteps of his illustrious predecessors mentioned above and write a comprehensive history of the glorious achievements of his country in a far distant land. Instead, we find only a small number of short treatises on the nature of advanced textbooks. written by Meadows Taylor (1870), Sir Alfred\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eLyall\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e(1894'), V. A. Smith (1919), P. E. Roberts (1921), and Thompson and Garratt (1934). But scholarly books were written on select topics, primarily with a view to defend British officials and British policy in India against charges levelled by older writers, including.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eEnglish historians.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eIn general, the historical writings of Englishmen from about the last quarter of the 19th century were, more or\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eless,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etinged by the spirit of imperialism which they inherited as a legacy from the British rule in India during the preceding century, The most typical example of such a historical work is furnished by V. A. Smith's\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eOxford History\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndia\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(1919) on a smaller scale and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThe Cambridge.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePart II\u003c\/span\u003e\u003c\/b\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis volume reply forms a part of Vol. IX, and was originally planned as such; but the achievement of independence made it possible as well as necessary to give a more detailed and critical history of the period from 1818 to 1905, V91. IX exceeded the normal size and was split up into two parts. For the convenience of reference the two parts have been treated as separate volumes, with the separate numbering of pages and chapters; but, to indicate the continuity, the original number of chapters in the undivided volume has been indicated within brackets in this volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe relation between the two parts, i.e., Vols. IX and\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eX\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ehave been explained in the Preface to Vol. IX. While Vol IX deals with the political and economic history of India from 1818 to 1905, this volume treats the other aspects of Indian life during the same period with the Renaissance as its central theme. It accordingly begins with a short account of the general condition of the Indian people at the beginning of the nineteenth century (Ch. I) and then describes the introduction of English education and its general impact on Indian people (Chaps.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003en,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eill), leading to what is justly regarded as the Renaissance of India. A detailed account is then given of some of the prominent aspects of the Renaissance, such as the change in religious and social ideas, the growth of new types of literature, and the rise of the Press as an important factor in Indian life (\u003cspan class=\"SpellE\"\u003eChs\u003c\/span\u003e. IV-VII). 'The most important aspect of the Renaissance namely, political organization and the development of nationalism distinguished the period under review from all preceding epochs in Indian history.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eis\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003edealt with in five chapters (XII-XVI), preceded by four chapters (VII-XI) which supply the background of political evolution.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eA few words are necessary to indicate the scope, object, and necessity of the concluding chapter which marks a departure from the current books on the modern history of India, written both by the Indians and Englishmen. It deals with the state of slavery and semi-slavery to which a large number of Indians were reduced.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eboth\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eat home and abroad, by Englishmen who uprooted the plant of slavery else Where in their dominions only to grow and nurture it on Indian soil. The depth of degradation to which these Indians\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewere condemned, and the brutalities to which they were often subjected, with the full knowledge, and sometimes tacit consent, of the British Government; is a sad commentary on the oft-expressed anxiety of the British rulers of India to guard the interests of her common people, who formed the bulk of the population, as against the microscopic minority of the educated middle class. There is, however, no cloud without a silver lining. A miserable lot of the Indian slaves overseas served as an incentive to India's struggle for freedom. How deeply it stirred the emotions of the politically conscious Indians may be gathered from the resolutions on the subject .passed 'year after year at the 'annual meetings of the Indian National Congress. Apart from this aspect, the stolid, almost criminal, indifference of the British to the indescribable misery and utter humiliation of the Indian labourers and free citizens in the Colonies is mainly responsible for the barbarous and universally condemned policy (or\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eimpolicy\u003c\/span\u003e) of 'apartheid' now adopted by the White People of South Africa and their general attitude to the coloured inhabitants of the country.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe materials for the study of the aspects of history dealt with in this volume are not as varied and ample as is t\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ecase with the political and economic history which forms the subject matter of Vol. IX. The official records, except in a few particular\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ecases\u003c\/span\u003e, do not directly throw much light on the various topics discussed in this volume. The British authors of Indian history, like the court\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003echronicles\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eMedieval\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eperiod, were mostly interested in the British conquests and administration and seldom concerned themselves with the people except as adjuncts.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eto\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ethe political and administrative history which constituted their main and central theme. The Cambridge\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eHistory\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndia,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003efor example, allows less than a dozen pages. to the topics of (except English education and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eSati)\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003edealt with in this volume, and does not refer, even once, to the Renaissance that changed the face of India, though an entire volume of 680 pages is devoted to the history of sixty years covering the period from\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e1858\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eto\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e1918.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eThe same thing is more or less true of the volumes of Indian history written by earlier British authors, mentioned in the Preface to Vol. IX (p. xxiii) as important sources of political history.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eAlthough there is no historical work dealing with the subject, as a whole, treated in this volume, the.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ematerials\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efor writing it are not very\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003escanty.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eValuable data for studying the development of various aspects of the Renaissance in India lie scattered in the periodicals and literary works-specially memoirs on particular topics and biographies or autobiographies of eminent persons. Unfortunately,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emuch of these materials could not be utilized, in the present volume, mainly for, two reasons. In the first place, old periodicals are not easily available. Secondly, many of these as well as other literary works are written in regional languages, and there is no English translation. No historian knows all the Indian languages, and cooperative efforts such as has been adopted in the chapter on literature could not be extended, to others for very obvious reasons. It\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eis,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003etherefore, inevitable that the literary evidence in the Bengali language, with which the author of these chapters is familiar, has been more extensively used than that in other languages. This was further facilitated by the fact that two Bengali scholars have performed the laborious task' of collecting and classifying useful extracts from a few old Bengali periodicals. If similar studies be undertaken with reference to old periodicals in other regional languages, it would be possible to give fuller and better accounts of modern India. Fortunately, many good books-memoirs, biographies, essays and studies on special topics have been written in English in different parts of India, throwing valuable light on the ' progress of the Renaissance in these regions. These enable us to draw up the general outline of this development which must suffice for the present, leaving the details and illustrative examples for the future.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe delineation of the Hindu-Muslim and Indo-British relations\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e(\u003cspan class=\"SpellE\"\u003eChs\u003c\/span\u003e.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eVIII-XI) presents a peculiar difficulty to which reference has been made in the Prefaces to Vol. VI (pp .. xxix-xxxii) and Vol. IX (p. xxxiii) of this series, and the editor has nothing to add to what has been said there. The editor once more reminds the readers that though many unpleasant, sometimes even painful, remarks have been made for the sake of historical truth, the writer bears malice to none and goodwill to all. The history of mankind is\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eJargely\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ea tale of woe and misery.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ebrought\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eabout by the greed, cruelty and selfishness of 'men, and India has been no exception to the rule. Still, that history has to be told, not merely for the sake of truth, but also for the edification of\u003cspan class=\"GramE\"\u003e,·\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand warning to, posterity. To ignore or belittle historical .truth, with a\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eview, to\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epromoting peace, harmony or goodwill, may be of immediate advantage!\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ebut\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ecertainly does great harm in the long run. Courage to face the truth, however unpleasant, paves the way for better understanding in future. The editor has kept this in view while depicting the relations between the Hindus, Muslims and the British in India during the period under review.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eVolume XI\u003c\/span\u003e\u003c\/b\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003eForeword\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe publication of this volume is to me the near-realization of a long-cherished ambition of preparing and publishing a comprehensive history and culture of the Indian people by Indians. Many years ago, in defining the scope of history, I ventured to suggest that it must be primarily the\/story of the people of the land, a progressive record of their life and achievements in which their exploits and traditions serve as the pillars on which the super-structure\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ehistory is built to elucidate the characteristic reaction of the people to political, social and economic changes.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThus, history includes the story of political changes and vicissitudes which create the forces and conditions operating upon life, social institutions and beliefs; they provide the norms, creative arts and movements of thought which go to create values. To all these, people react, forging a collective will in a bid to form an organic unity. The central purpose of history, therefore, must be to investigate and unfold the values, which in succeeding ages have inspired men to develop their collective win and to express it through the manifold activities of life.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eWhether my ambition has been realized is for the readers to judge. However, the writing of the history of India, particularly the earlier period, is beset with difficulties. For, while the history of religion and philosophy from the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eVedas\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003edown to our times\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eis\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewell documented, that of political history is scattered and hardly adequate to be shaped into a continuous narrative. An important fact, however, emerges from this strange contrast: whatever the.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003epolitical\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003evicissitudes, be they internecine wars or foreign invasions, our' sages, seers, and\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003epoets\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ewent on undisturbed in their quest for unity-social, cultural and spiritual. Even in the present century when political thought and scientific approach dominate the destiny of man,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003egreat names of Indian history are those of \u003cspan class=\"SpellE\"\u003eRamakrishna\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eParamahamsa\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eVivekananda, Sri \u003cspan class=\"SpellE\"\u003eAurobindo\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRamana\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMaharshi\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eDayananda\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eSaraswati\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRabindranath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eTagore and Mahatma Gandhi. This is a fact of history that the present\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003egeneration\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003emay carefully bear in mind. For, there is the danger, that the science and methodology of history, as developed in the West, being based upon\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-GB\"\u003eGraeco\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e-Roman history and that of Europe in the middle and modern ages, may' bypass special features and accomplishments\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eIndian history, when it differs from the established notion,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eas\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eirrelevant or obscurantist.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eAnother problem that we have to consider is the persistent demand for the rewriting of history to foster communal unity. To my mind, nothing can be a greater mistake. History, in order to generate faith in it, must be written as the available records testify, without any effort to exaggerate or minimise the actual facts. Suppression and distortion of evidence, leading to false conclusions about the past, is hardly the way to improve the present situation or build up a better future.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI have had the privilege of living through the period of history covered by this volume, and practically from 1915 onwards I took part, small though it was, in the various nationalist struggles which I have described in my book\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ePilgrimage\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eto\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eFreedom.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eI shall not, therefore, go into those facts here. But one point I want to make clear. The communal problem, which ultimately divided the country, was neither inevitable nor insoluble. It was a price we had to pay for our inability to assess political realities.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eRecent events in Pakistan have shown that religious bonds like Islam are not sufficient to create a nation out of different people separated by deep cultural traditions and language, and living more than a thousand miles apart. Indeed, Pakistan was created to placate not so much the Muslims, fifty million of whom were left in India, but Mr Mohamed All Jinnah who wanted a kingdom for himself. 'I knew Mr Jinnah very well, being his close associate in the Home Rule Movement. He was inflexible, indomitable and honest according to his own light but was totally incapable of understanding other's points of view. However, Pakistan was created in his shadow and once he disappeared the political stability was in jeopardy.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn India, the greatest danger is the formation of sub-nation States and linguistic chauvinism. The formation of homogeneous provinces on the basis of language was an administrative necessity and was recommended by Congress long before anyone dreamt of independence in 1947. After independence, some necessary adjustments were made, but it is impossible to draw the boundaries of a State in such a manner as to totally exclude linguistic groups from the adjacent States. Nor is such a boundary necessary or desirable, for we are citizens of India, not of any State, though the present dangerous trend is to identify oneself with his State rather than with India.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis tendency was not apparent before independence; it· may be a passing phase. But, while it lasts, it has to be dealt with firmly though sympathetically, without weakening the Centre or the federal bonds in any\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eway.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eIt has been the experience of history, as the pages of preceding volumes of this Series testify, that this subcontinent has fallen prey to foreign invasion in the absence of a strong central authority. This lesson of history we had in mind when we adopted a quasi-federal constitution for India. What is now needed is not a constitutional change but a psychological one with political realism.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eUnity of India is not\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ea\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emodern exotic growth but is as a French scholar has put it recently.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ea\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eresponse,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e'a\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003edes liens ancients et\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eprofonds\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ede conceptions, de sentiments, de rapports de situations,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eentredes\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003egroupes\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003einfiniment\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003edisparates\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003emais\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eentes\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003esur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eun meme fends'.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eBefore I conclude, I would like to repeat that the publication of 9 out of the 11 volumes of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBhavan's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eHistory Series has been a matter of immense joy and pride to me.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI am deeply grateful to Dr. R. C.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ewhose tireless industry \"and profound knowledge of Indian history ensured the success of this undertaking. I am also.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eindebted\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eto all the learned contributors to the volumes, some of whom, alas, are no\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003elonger\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ealive to share with us the joy of great achievement. I should not forget to pay.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ea\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003especial tribute to Dr. A. D.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePusalkar\u003c\/span\u003e, whose scholarship and diligent cooperation were available to Dr. R. C.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ein full measure till the completion of five volumes. Dr.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePusalkar's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e.place had been taken by Dr. A. K.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMajumdar\u003c\/span\u003e, whose energy and sound knowledge have been of great value to his father.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI offer my thanks to the donors who have extended generous financial assistance by way of grants or loans to the scheme. I am also thankful to the Government of India for the loans that they have given to complete the Series.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI am indebted to the staff of Associated Advertisers and Printers, who have, with diligence and efficiency, see the volumes through the press as also to the staff of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003eBhavan\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand the Press who looked after the preparation and printing of this volume with care and zeal.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eI am delighted to see that the volumes have proved popular both with scholars and others. The fact that all the volumes have run into several editions and have found a place in almost all the universities and libraries in the world, confirms my belief that this Series has been fulfilling a long-felt need.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eIt is my earnest hope that the remaining two volumes will also be published soon.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp align=\"center\" class=\"Style\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan lang=\"EN-GB\"\u003ePreface\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThis is the concluding Volume of the\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eHist01·Y and Culture\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ethe Indian People\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eoriginally planned in 1945. But it does not complete the series, as two Volumes, VII and VIII, dealing with the period from A.D. 1526 to 1818, have riot has yet been published, for reasons stated in the Preface to Vol. IX.\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eAs\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ea matter of fact, that Preface may well serve also as a Preface to this. Volume, as Vols. IX, X, and XI really deal with a single topic-India under British Rule, and almost all that has been said in the Prefaces to Vols. IX and X are,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003emutatis mutandis,\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eapplicable to this Volume also.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eCertain differences, however, mark this Volume from the preceding ones. As the title shows, it primarily deals with the struggle for freedom, and, generally speaking, this forms the central theme of its political history, all the other topics being treated as merely subsidiaries or accessories to it. The difference is rendered conspicuous by the concluding Chapters, XXXV-XXXVIII, of Book I dealing with political history. These chapters, comprising only 35 pages, give a brief resume of the administration, both civil and military, the Indian States, Frontier policy, and the Indians outside India-« topics, each of which has been dealt with in much greater detail in Vol. IX, covering the period 1818 to 1905. In other words, attention is focussed in this Volume on the events leading to India's independence, which forms the most significant episode in the political history of the period and overshadows other topics concerning it to such an extent that no adequate treatment of them as possible within the space of a single Volume. Besides, in the context of the period as a whole culminating at the end of British rule in India, these topics lose much of the 'importance that they would have otherwise possessed.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eFor similar reasons, the economic condition of India, forming Book 11, occupies much less space. Further, the different aspects of it, form subject-matters of different chapters in Vol. IX, are dealt with together in a single chapter. For, it has been thought more desirable to give an integrated picture of the economic condition of India as a whole at the end of the British rule; Separate treatment of the different aspects would have involved considerable overlapping, and none of\" the new aspects had completed a definite well-marked course of development within the short period of forty years dealt with in this Volume.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe course of cultural development ran more or less smoothly during the period under review, being comparatively free from the effect of the struggle for freedom. But press and literature were both influenced by it, the first to a very large, -and the second to a smaller extent. The old plan has therefore been followed in Book III of this Volume dealing with cultural history. Here, again, as in Book II, the short duration of the period under review has caused considerable difficulty, as literary movements and activities of individual authors are not usually confined within such a short time. The most conspicuous example is furnished by the literary career of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eRabindranath\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eTagore which goes back to the 19th century. The difficulty has been met by treating his whole literary career in this Volume. Care has also been taken to indicate the influence exerted by the national struggle for freedom, not only on literature ' but also on the Press which during this period had become the handmaid of politics to a far larger extent than ever before.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eThe last chapter of Book III dealing with art covers the entire period from 1707 to 1947, which forms the subject matters of Vols. VIII, IX, X, and XI. In .other words, the art of the post-Mughal and British period is dealt with in a single chapter in this concluding Volume. The reason for this has been stated in the Preface to Vol. X (pp. xvi-xvii). It was stated there that the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKangra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eart would be dealt with in Vol. VIII, and the rest in Vol. XI. The author of the chapter on Art, however, thought it to be more convenient and appropriate to deal with post-Mughal art\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eIn\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ea single chapter, as its different phases are closely connected. There is no clear line of distinction between the earlier and later phase of\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKangra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eart, which continued till the close of the nineteenth century, and this art itself is a developed\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eform\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eof the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePahari\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eor Hill School of art that flourished at\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eGuler\u003c\/span\u003e,\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eBasholi\u003c\/span\u003e, and other places in the Punjab hills. Some art critics also associate all of these with \u003cspan class=\"SpellE\"\u003eRajasthani\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003epaintings. Accordingly, all these have been dealt with together in the chapter on Art in this Volume. This will also remove the inconvenience caused by the fact that Vol. VIII is not likely to be published within the next two or three\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eyears\u003c\/span\u003e, and the inclusion of the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eKangra\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eart ill that Volume will therefore make the treatment of that art in this chapter-particularly its beginning -somewhat.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003eabrupt\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand unintelligible to readers.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan class=\"GramE\"\u003e\u003cspan lang=\"EN-GB\"\u003eFor reasons\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003estated in\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ePreface to Vol. IX.\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003e\u003cspan\u003e \u003c\/span\u003e(p. xxx) The editor himself is the author of almost all the chapters of this Volume with the exception of those dealing with economic conditions, literature and art, but the cooperative principle followed in Vols. I-VI has not been altogether lost sight of. The editor has availed himself fully of the writings of some eminent persons on many topics of the political history of the period, the vast source materials of which are either too scattered and not easily available, or somewhat fragmentary, and not\u003cspan\u003e unoften\u003c\/span\u003e contradictory. In particular, he has made extensive use of\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eTHE· CONSTITUTIONAL\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003ePROBLEM IN\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eINDIA\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eby R.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eCoupland\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eTHE TRANSFER\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eOF POWER IN\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eINDIA\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eby V. P.\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eMenon\u003c\/span\u003e. Both these writers have made a thorough study of documents relating to the events they relate to and described the events in a lucid manner. The frequent quotations from them are a deliberate process, as the editor did not like to hide or minimise his indebtedness to them by simply paraphrasing or summarising the facts stated by them in his own words, as he could easily have done. It should be pointed out\u003cspan class=\"GramE\"\u003e,\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003ehowever\u003c\/span\u003e, the editor has relied on them for facts and not views and opinions, unless he had reasons to agree with them. For example, though he has\u003cspan\u003e quoted extracts\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efrom\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eCoupland's\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003ebook about the\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"SpellE\"\u003ePirpur\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eCommittee's Report, he has differed from him in assessing its value (of. pp. 608, 613, p. 616,-f.n. 8).\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003eIn this connection, reference may be made to the following extract from the Preface to Vol. IX (pp. xxxi-xxxii) as it is as much, or perhaps more, applicable to Vol. XI.\u003co\u003e\u003c\/o\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan lang=\"EN-GB\"\u003e\"The editor does not claim any credit for original research, his main interest is concentrated on the proper presentation of historical truth, on the basis of facts already known and published, and a correct interpretation of them without being influenced in any way by long-standing notions, conventions, or traditions. In order to form correct opinions and judgments, he has tried to ascertain contemporary views of an impartial character. For views unfavourable to any group or community, he has cited evidence, as far as\u003cspan\u003e \u003c\/span\u003e\u003cspan class=\"GramE\"\u003epossible,\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eof distinguished persons belonging to that group or community, for\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003eprima\u003cspan\u003e \u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-GB\"\u003efacie they are not likely to cherish any bias or prejudice against their own kith and kin.\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/div\u003e","brand":"R. C. Majumdar","offers":[{"title":"Default Title","offer_id":42801588076682,"sku":"","price":19995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/TheHistoryAndCultureOfTheIndianPeople_11Volumes_Set.jpg?v=1677234417"},{"product_id":"the-linga-purana-2-parts-in-set-aitm-vol-5-6-ancient-indian-tradition-and-mythology","title":"The Linga Purana 2 Parts in Set (AITM Vol. 5 \u0026 6)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe present volume contains Lingapurana in English translation.  According to the Vipupardeal, the sage Krsna Dvaipayana Vyasa compiled a Puranasamhita from the various ancient episodes and imparted it to his disciple Romaharsana. The latter composed his own Puranasamhita among his disciples. Kasyapa, Săvarni and Samsapayana composed their own. The traditional list is given by several Puranas. comprises the following: (1) Brahma, (2) Padma, (3) Vişņu, (4) Vayu, (5) Bhagavata, (6) Náradiya, (7) Märkandeya, (8) Agni, (9) Bhavisya, (10) Brahmavaivarta, (11) Linga, (12) Varäha, (13) Skanda, (14) Vamana, (15) Kurma, (16) Matsya, (17) Garuda, (18) Brahmanda.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eLingapurana\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003ein English translation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of the Series was envisaged and financed in 1970 A.D. by Shri Sundarlal Jain, the veteran interpreter in the field of Oriental Publications and the leading proprietor Messers Motilal Banarsidass. Hitherto six volumes of the series (that is, four vols. of the Sivapurana and two vols. of the Lingapurana completing both the Puranas) have been published and made accessible to the reader.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present English translation is based on the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etext of the Lingapurana published in India by Messers Ksemaraja Srikrsnadasa. The text, constructed on the collation of Mss. is fairly reliable, although here and there it suffers from certain lapses and defies our efforts for accurate translation. But these lapses are few and far between and they do not vitiate the quality of translation as a whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this translation, we have followed the text as closely as possible but at places, we have been a little freer with a desire to maintain the spirit of the language in which the original is so rendered. At the same time, we have excluded all far-fetched, forced, or fancied interpretations including those that are suggested by the author of the Sivatosini, though we have often quoted him in the footnotes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will find that the Purana deals with a variety of subjects-geographical, historical, philosophical, religious, and the like which need elucidation. This task could not be accomplished by a mere translation. We have therefore provided footnotes on these topics. The footnotes are very brief but illuminative. They supply the background without which the exegesis would not be possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have prefixed to this Part a critical introduction that discusses, besides other topics, the nomenclature, authorship, authenticity, date, and general characteristics of the work. We have suffixed to Part II a general index that lists among other words the names of persons, tribes, tribes, places, rivers, lakes, mountains, etc. of which the identity already discussed in the footnotes is marked here by introducing a letter of abbreviation put within the bracket against the name. But we have eschewed all unnecessary repetitions and therefore have included the constantly recurring names, as those of the deities, kings, and sages, only when there is some special reason for specifying them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBefore closing, it is our pleasant duty to put on record our sincere gratitude to Dr. S.K. Chatterjee, Dr. V. Raghavan, Dr. R.N. Dandekar, Shri K.R. Kripalani and the authorities of UNESCO for their kind encouragement and valuable help which render this work more valuable to scholars than it would otherwise have been. We must also thank Shri T. V. Parameswar Lyer for his valuable spade work which lightened our labors, especially in their initial stage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn fine, we avail of this opportunity to state that any critical Suggestions and advice for improvement are welcome and will receive proper consideration from us.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003ci\u003ePuranas: Origin and Development\u003c\/i\u003e\u003cbr\u003eAccording to the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eVisnupurana,\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003ethe sage Krsna Dvaipayana Vyasa compiled a\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ePuranasamhita\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003efrom the various ancient episodes and imparted it to his disciple Romaharsana. The latter composed his own\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ePuranasamhita\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003eand among his disciples Kasyapa, Savarni and Samsapayana composed their own. These four were the original\u003cspan\u003e \u003c\/span\u003e\u003ci\u003ePuranasamhitas\u003c\/i\u003e. The\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eVayupurana\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003especifies the number of the Puranas as ten. This represents the second stage in the development of the Puranas. The traditional number eighteen is the final stage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe traditional list as given by several Puranas comprises the following: (1) Brahma, (2) Padma, (3) Visnu, (4) Vayu, (5) Bhagavita, (6) Naradiya, (7) Markandeya, (8) Agni, (9) Bhavisya (10) Brahmavaivarta, (11) Linga, (12) Varaha, (13) Skanda. (14) Vamana, (15) Kurma, (16) Matsya, (17)Garuda, (18) Brahmanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranic scholars agreed upon the authenticity of the seventeen Puranas but in regard to the eighteenth there is a difference of opinion. The majority of the Puranas include\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSivapurana\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ein the list while a few others substitute Vayu for\u003cspan\u003e Siva\u003c\/span\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003ci\u003eThe Lingapurana- Contents\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe Lingapurana is divided into two sections comprising respectively 108 and 55 chapters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSection I describes the evolution of Linga, a phallic form of Siva. It records traditions about the rise of the Linga cult, modes of worshipping Linga, principles of its ritual, and the efficacy of its worship illustrated by myths, legends, and anecdotes, It provides a graphic account of the geography of the earth with seven continents, their flora and fauna, their people, mountain, oceans, and river. It describes the size of the earth, stars, and planets, their positions, and movements in the heavens. It recounts the genealogies of some famous monarchs of the solar and lunar dynasties. It gives an account of prominent Asuras, their expeditions, and destruction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSection II contains legends on the glorification of Linga, a detailed account of the form, concept, and attributes of Linga, and the vratas, gifts, and mantras related to his worship. Finally, it explains in detail the procedure of the Pasupata Yoga as the means of attaining the ultimate goal viz., the absorption of the personal soul into the supreme soul-Lord Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003ci\u003eThe Title - Lingapurana\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Lingapurana is a Saiva Purana. It derives its name from the fact that it reveals the supreme Lord Siva in his niskala (attributeless) and sakala (qualified) forms, recounts his emblems, qualities, exploits, and incarnations, narrates legends on the origin and importance of Linga-his phallic idol, dwells upon the merit of installing and consecrating it, describes the ritual and philosophical principles of the Linga cult and embodies sermons and dissertations on the glory of Linga image.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003ci\u003eThe author of the Purana\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe authorship of the Puranas is attributed to the sage Krsna Dvaipayana but Bhavisya speaks of separate authorship for different Puranas. According to this authority, the Linga was composed by the sage Tandi. But this statement of Bhavisya is not supported by the internal evidence, although the Purana suggests the theory of separate authorship. For instance, when Bhavisya states that Visnu was composed by Parasara, we find that Linga had already stated this fact. Besides, this voluminous set of Puranas beset with different strata of society of different times cannot be ascribed to a single author.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003ci\u003eThe authenticity of the text\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe extant Lingapurana is not the same as the original which was recited by Siva in the Agnikalpa to Brahma and was, later on, divided by Vyasa into two parts. The Agnikalpa text, according to the Naradiya, contained 11,000 verses a fact acknowledged by the author of the extant Lingapurana-while actually the preset Venkatesvara edition has only 9,185 verses. Furthermore, contrary to the statement of the Naradiya, the present text deals with the matters of the Isanakalpa and not with those of the Agnikalpa. It can, therefore, be presumed that there was an old Lingapurana text based upon the Agnikalpa on which the Naradiya description is based.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe above statement is supported by the internal evidence. Linga states that it is divided into two sections. Section I contains one hundred and eight chapters while Section II is comprised of forty-six. But as a matter of fact, the extant second section has fifty five chapters. The author of Sivatosini a commentary on this Purana, dissolves the compound sat-catvarimsat as sat ca Nava ca catvarimsac ca (madhyamapadalopi-karmadharaya) and by this grammatical device arrives at the required number 55. But would it not be a forced and farfetched interpretation? Conversely, would it not be rational to suppose that the original text of this section contained forty-six chapters to which nine chapters were added later on?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003ci\u003eDate of Composition\u003c\/i\u003e\u003cbr\u003eThe Linga Purana was abridged by Krsna Dvaipayana Vyas in the beginning of Dvapara age. Originally it was composed by Brahma with material derived from Isana Kalpa. The abridgment was a natural course, for the old contents ceased to appeal to the later generation. At the same, fresh material was available which the new compilers inserted in the old corpus. The process continued till the beginning of the fifth century A.D. when the bulk of this Purana was settled to its present form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are references in the Lingapurana in support of this argument. Chapter 40 refers to King Pramati in the line of King Candramas who organized extensive military expeditions against the Mlecchas. In this inset of twenty-three verses, we find a powerful and historically true description of the achievements of Candragupta Vikramditya II. The description tallies with a similar account in the Matsyapurana and seems to have been given by a person who was an eyewitness or who had heard from a direct source. Moreover, in II. 3.36 there is a reference to the Mlecchas having seized the idol of Visnu. We learn from history that Mlecchas were wild ferocious tribes, such as Huns, whose violent activities caused vast devastations and struck terror in the social life of the country. Like the cattle-lifting Panis of the Rgvedic age, these Mlecchas were the breakers or stealers of idols. The Purana is also aware of the foreign tribes Kiratas (Burmese) in the east and Mlecchas in the west. As the destroyer of Mlecchas King Pramati of this Purana can only be identical to King Chandragupta Vikramaditya who destroyed the Mlecchas during his reign of twenty years by engaging his army drawn mostly from Licchavis-a ksatra-brahmin tribe. The reign of Chandragupta Vikramaditya II (380-412 A.D.) is the lowest limit by which the bulk of this Purana had assumed its present shape.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003ci\u003eGeneral Characteristics of the Lingapurana\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003ci\u003e1. Creation\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe Supreme Lord Siva is represented by the half-male and half-female forms. At the advent of Creation, the male form enters into the womb of the female form and lays the golden seed therein. The seed is of the nature of fire, the creative force, and is permeated by creative potency. According to the Linga Purana, this creative energy is personified as Brahma; the recipient of the seed, the fetus, is named Visnu while the sower of the seed is Lord Siva himself. Thus, the half-man and half-woman form of the Lord is both the efficient and the material cause of the universe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe seed is sentient. When it enters into the womb it activates and gives impetus to the insentient Prakrti. The Cosmic Egg is born, out of which evolved the entire universe. In fact, both the insentient Prakrti and the sentient principle belong to Lord Siva himself who out of sheer will and sportively too creates, dissolves, and then re-creates and re-dissolves the universe. In this eternal process, everything masculine is Purusa. The half-man and half-woman body (ardhanarisvara) of Siva is responsible for the origin of creation by copulation. As stated above, the creative force is of the nature of agni (fire) and its forty-nine forms constitute the different forms of the Supreme Lord who in his qualified (sakala) state is characterized by three functions viz. creation, sustenance, and dissolution.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the Puranic account of creation, in the beginning, the insentient Prakrti in the form of the Cosmic Egg remained in the Cosmic waters for thousands of years, until it was activated by the sentient principle which entering divided it into two halves. One of the two became the celestial and the other the terrestrial sphere both constituting the fourteen worlds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe constituents of Prakrti, the material cause of the universe, are twenty-three in number. They are (1) intellect, (2) ego, (3-7) five subtle elements, (8-12) five senses of action, (13-17) five senses of knowledge, (18-22) five gross elements and (23) the mind. The unevolved Prakrti is called (24) Pradhana. This set of twenty-four principles is insentient and to this is added a threefold set of sentient beings viz. (25) Jiva (the individual soul), (26) Purusa (the cosmic soul), and (27) the Supreme soul, Siva. In this formulation, Pradhana, the twenty-fourth category is the source of the twenty-fifth, and is the knower of Pradhana; Purusa, the twenty-sixth, has the perception of the two lower categories viz. Jiva and Pradhana but he cannot bestow grace. Lord Mahesvara, the twenty-seventh, alone is omnipotent and is capable of bestowing grace. In this context, Prakrti is apratibuddha, Jiva is buddhiman, Purusa is Buddha and Mahesvara is pra buddha. The twenty-six principle emanates from the saptavimsaka (the twenty-seventh) principle viz, Lord Mahesvara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the twenty-sixth principle, Purusa is represented as passive and a spectator of the working of Prakrti. He is distinguished from the personal soul, Jiva, as the latter is the enjoyer of the fruits of the world tree. Lord Mahesvara is beyond Pradhana and Purusa. In his one half, i.e. the masculine form, he is devoid of qualities (niskala) but his other half (sakala) is characterized by the three attributes: sattva, rajas, and tamas which are personified as Brahma, Visnu, and Rudra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe entire phenomenon of creation is symbolized by the phallic image (linga) of Lord Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the Linga Purana Pradhana, the primary unevolved matter, the cause of the universe is Linga itself. At the root of Linga the creator Brahma is stationed; Visnu the sustainer of the world is stationed in the middle; Rudra the annihilator is stationed above; Lord Siva is its substratum. He permeates and imparts impetus to Linga and affects the work of creation in this way.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranic cosmology divides creation into nine classes arranged in three groups: (1) Primary, (2) Secondary, and Primary-Secondary as follows:\u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\" style=\"margin-left: 0px; margin-right: auto;\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd\u003ePrimary\u003c\/td\u003e\n\u003ctd width=\"40%\"\u003eSecondary\u003c\/td\u003e\n\u003ctd\u003ePrimary-Secondary\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Intellect and Ego\u003c\/td\u003e\n\u003ctd\u003e4. Insentient objects\u003c\/td\u003e\n\u003ctd\u003e9. Mind-born sons of Brahma\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Subtle elements\u003c\/td\u003e\n\u003ctd\u003e5. Animals\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Gross elements\u003c\/td\u003e\n\u003ctd\u003e6. Divine beings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Human beings\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. Sentient Feeling\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the Linga Purana this set of threefold creation-Primary, Secondary, and Primary-Secondary-was unable to create. The mind-born sons of Brahma remained celibate. Then out of his body, Brahma produced eleven sons; still, the creation made no progress. Then Brahma divided himself into two forms – one half a woman and the other half a man. In that half form of a woman, he created a couple – Manu and Satarupa who obeyed the creator and began the work of creation.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e2. \u003ci\u003eDissolution and Re-creation (Pratisarga)\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe creation of the universe is not a permanent feature, for all creations end in dissolutions which in turn give place to recreation. Thus, there are several dissolutions minor and major.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the Puranas relate, a creation lasts for a day of Brahma equal to a kalpa, a period of four hundred thirty-two million years of mortals. A Kalpa consists of fourteen Manvantaras. Thus, a day of Brahma, equal to a Kalpa contains fourteen dissolutions. But these are partial dissolutions. At the end of fourteen manvantaras, equal to a day of Brahma that lasts for a Kalpa, there occurs a great dissolution. There is also a complete dissolution when Brahma has completed his lifetime. At the advent of this dissolution (Prakrta pralaya), the mobile and immobile beings, Devas, Asuras, serpents, Raksasas etc. Are all destroyed. Everything dissolves itself into Prakrti which remains hidden in the supreme Lord Siva. The Lord alone survives; there is no second being anywhere.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the advent of re-creation after dissolution, Lord Siva is present in two forms: Prakrti and Atman. Lord Visnu adopts the body of Prakrti and lies on the yogic couch in the midst of the waters. Then Brahma is born of his umbilical lotus. Brahma asks Siva to grant him the power to re-create.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e3. \u003ci\u003eThe ages of Manus (Manvantaras)\u003c\/i\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe creation is divided into time-units – Kalpas, Manvantaras, yugas, samvatsaras, and other relatively bigger and smaller units. When creation ceases to exist these time-units disappear as a matter of course.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe description of the time unit, manvantara, is one of the many characteristics of a Mahapurana. A manvantara comprises about seventy-one caturyugas equal to 1200 years of the gods or 1\/14th day of Brahma. The fourteen Manvantaras make up one whole day of Brahma, equal to a kalpa. After each manvantara there is a minor dissolution. Thus, a day of Brahma has fourteen dissolutions and re-creations. The scheme of fourteen dissolutions repeats itself from one age Manu o another.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranas mention fourteen Manvantaras. These derive their names from fourteen successive progenitors and sovereigns of the earth. The present Purana mentions fourteen Manus by name. They are (i) Svayambhuva, (ii) Svarocisa, (iii) Uttama, (iv) Tamasa, (v) Raivata, (vi) Caksusa, (vii) Vaivasvata, (viii) Savarni, (ix)\u003cspan\u003e Dharma\u003c\/span\u003e, (x) Savarnika, (xi) Pisanga, (xii) Apisangabha, (xiii) Sabala, (xiv) Varnaka. On their nomenclature the Puranas are not unanimous.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4.5\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eGenealogy and History of Royal Houses (Vamsa and Vamsanucarita)\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003eGenealogy and the history of kings and illustrious personages play an important role in the Mahapuranas. The sutas were the custodians of genealogical records which they learned by rote and which they recited at sessional sacrifices. But in the course of oral transmission from one generation to another some variations entered in these records. Moreover, there were traditional variations too, for different versions existed in different families of sutras. When the records were incorporated into the Puranas, the interpolations and the traditional variations also settled therein. This explains the difference that exists in the genealogical records of the Puranic literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Lingapurana is not interested in recording the genealogies of ancient royal houses and illustrious personages. Still, it contains, in five chapters (I. 65-69), lists of the solar and lunar dynasties of Ayodhya and Prayaga. Chapters 65-66 deal with the solar dynasty of Ayodhya from Vaivasvata Manu to Satyavrata, from Satyavrata to Sagara, and from Sagars to Brhadbala. Chapters 67-69 recount the lunar dynasty of Prayaga from Aila Pururavas to Yayati, from Yayati to Jyamagha, and from Jyamagha to Srikrsna. As for the history of reigning monarchs, it is interested mainly in the records of the solar and lunar dynasties. It recounts the deeds of some monarchs of these houses. Amongst these Sagara, Yayati, Jyamagha, and Sri Krsna figure prominently, while Dhundhumara, Babhru, Satrajit, Akrura, and others occupy a secondary place.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003ci\u003eMonism of Siva and the means of the soul's release\u003c\/i\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe above analysis demonstrates that the Lingapurana possesses the conventional character of a Mahapurana. But its real greatness lies in expounding the monistic background of Saiva philosophy, especially in the context of the Linga cult.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Linga is described as twofold: gross and subtle. The subtle linga is the fourth state of the soul and beyond in which the other three states merge, losing their identity. The gross Linga, made of clay, wood, stone, crystal etc. is meant just to create a feeling of devotion in gross-minded people. In fact, Lord Siva, like the ether, is an indivisible center whose division into Sakala and niskala forms as of the ether into ghatakasa and mathakasa is illusory. Even though the state of being one is not present there are distinct attributes. Similarly, in relation to the tattvas, he is placed in the twenty-seventh category; but the tattvas too emanate from him; they are the products of his power of projection (Prakrti or Maya). He is related to them as the gold is related to the ornaments or the ocean to the waves. Their group of twenty four forms a noose that binds the individual and cosmic souls, categorized as the twenty-fifth and twenty-sixth principles.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA major portion of this Purana is concerned with the suppression of illusion through the attainment of knowledge by means of Pasupata yoga, accompanied by purificatory and expiatory rites and acts of physical and mental worship with the\u003cspan\u003e Tantra\u003c\/span\u003e, Mantra, and Yantra appliances. A particular emphasis is laid upon self-purification. Along with the purification of the three gunas, viz sattva, rajas, and tamas, the Purana enjoins the purification of the fivefold set of tattvas viz. Yauvana (five gross elements), Pada (five subtle elements), Varna (five organs of knowledge), Matra (five organs of action), and Kaladhvara (the fourfold group consisting of intellect, ego, consciousness, and mind). These practices, accompanied by mental concentration, are said to help the aspirant achieve spiritual enlightenment and attain release from the entanglement of the senses and his absorption into the supreme soul.\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%\" cellspacing=\"15\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eLingapurana (in translation)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection I\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd width=\"3%\"\u003e1.\u003c\/td\u003e\n\u003ctd width=\"85%\"\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eIndex of Content\u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003ePrimary creation\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eInauguration of Creation\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eCreation\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eGlory of Siva\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eEsoteric secret of Siva\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eYogic Zones\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eObstacles and Portents\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMeans of Direct Perception\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eSadyojata\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eGlory of Vamadeva\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eGlory of Tatpurusa\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eGlory of Aghoresa\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eGlory of Aghoresa\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eGlory of Isana\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Linga\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eVisnu's praise of Siva\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eEnlightenment of Visnu\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eEnlightenment of Brahma\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eEulogy of Siva\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eCreation of Rudras\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eKalpas\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Siva\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eMethod of Acamana and Ablution\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eThe procedure of Sacred Ablution\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eWorship of Linga\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eMental worship of Siva\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eVictory over Death\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eStory of Sage Sveta\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eHymn to Siva\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eHymn to Siva\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eStatement of the Sages\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003ePraise of the Yogin\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eDefeat of Ksupa\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Ksupa and Dadhica\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eGrant of boons to Brahma\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eCreation of Brahma\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eSpecific Dharmas of Four Yugas\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eThe extent of four Yugas\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eNativity of Brahma\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eCoronation of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eCoronation of Nandisvara\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eDescription of Nether worlds\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eDvipas and their lords\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eBharata sub-continent\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eThe mountain Meru\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eIlavrta sub-continent\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eAbodes of Devas\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eContinents\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eGeography of the World\u003c\/td\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eGeography of the World\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eMovements of Luminaries\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eThe Sun's Chariot\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eDescription of the Moon\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eMovements of the Planets\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eCoronation of the Sun and others\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003eThe form of Solar rays\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60.\u003c\/td\u003e\n\u003ctd\u003eThe Solar Sphere\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61.\u003c\/td\u003e\n\u003ctd\u003eThe situation of the planets\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62.\u003c\/td\u003e\n\u003ctd\u003eSituation of Dhruva\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Devas and others\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64.\u003c\/td\u003e\n\u003ctd\u003eGrant of boons by Pulastya\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65.\u003c\/td\u003e\n\u003ctd\u003eThousand names of Siva\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66.\u003c\/td\u003e\n\u003ctd\u003eThe narrative of Yayati\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67.\u003c\/td\u003e\n\u003ctd\u003eThe narrative of Yayati\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68.\u003c\/td\u003e\n\u003ctd\u003eThe race of Jyamagha\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69.\u003c\/td\u003e\n\u003ctd\u003eSrikrsna, his birth, and life\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70.\u003c\/td\u003e\n\u003ctd\u003eVarious Creations\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71.\u003c\/td\u003e\n\u003ctd\u003eStatement of Nandikesvara\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72.\u003c\/td\u003e\n\u003ctd\u003eConstruction of Rudra's Chariot\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73.\u003c\/td\u003e\n\u003ctd\u003eThe glory of Worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74.\u003c\/td\u003e\n\u003ctd\u003eDescription of Siva Lingas\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75.\u003c\/td\u003e\n\u003ctd\u003eMonism of Siva\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76.\u003c\/td\u003e\n\u003ctd\u003eInstallation of Siva's Image\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77.\u003c\/td\u003e\n\u003ctd\u003eThe Temples of Siva\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78.\u003c\/td\u003e\n\u003ctd\u003eScrubbing and cleaning the shrine of Siva\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worship of Siva\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80.\u003c\/td\u003e\n\u003ctd\u003eThe holy Pasupata rite\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81.\u003c\/td\u003e\n\u003ctd\u003eThe holy rite for the release of Pasus\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82.\u003c\/td\u003e\n\u003ctd\u003eHymn of purification\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83.\u003c\/td\u003e\n\u003ctd\u003eThe holy rites of Siva\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84.\u003c\/td\u003e\n\u003ctd\u003eThe holy rite of Uma-Mahesvara\u003c\/td\u003e\n\u003ctd\u003e416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85.\u003c\/td\u003e\n\u003ctd\u003eThe glory of the five-syllabled Mantra\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86.\u003c\/td\u003e\n\u003ctd\u003eThe sacrifice of meditation\u003c\/td\u003e\n\u003ctd\u003e441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87.\u003c\/td\u003e\n\u003ctd\u003eSuppression of delusion\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88.\u003c\/td\u003e\n\u003ctd\u003eReview of Pasupata yoga\u003c\/td\u003e\n\u003ctd\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of good conduct\u003c\/td\u003e\n\u003ctd\u003e466\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90.\u003c\/td\u003e\n\u003ctd\u003eThe expiatory rites of the ascetics\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91.\u003c\/td\u003e\n\u003ctd\u003ePortentous phenomena\u003c\/td\u003e\n\u003ctd\u003e480\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92.\u003c\/td\u003e\n\u003ctd\u003eGlory of Srisaila\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93.\u003c\/td\u003e\n\u003ctd\u003eThe narrative of the Asura Andhaka\u003c\/td\u003e\n\u003ctd\u003e502\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94.\u003c\/td\u003e\n\u003ctd\u003eUplifting the Earth\u003c\/td\u003e\n\u003ctd\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95.\u003c\/td\u003e\n\u003ctd\u003eThe Exploits of Nrsimha the Man-lion\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection I (Continued)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96.\u003c\/td\u003e\n\u003ctd\u003ePrayer of Siva\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97.\u003c\/td\u003e\n\u003ctd\u003eDeath of Jalandhara\u003c\/td\u003e\n\u003ctd\u003e524\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98.\u003c\/td\u003e\n\u003ctd\u003eThousand names of Siva\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's sacrifice\u003c\/td\u003e\n\u003ctd\u003e555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Kama\u003c\/td\u003e\n\u003ctd\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102.\u003c\/td\u003e\n\u003ctd\u003eThe penance of Uma\u003c\/td\u003e\n\u003ctd\u003e562\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103.\u003c\/td\u003e\n\u003ctd\u003eThe glory of Sakti\u003c\/td\u003e\n\u003ctd\u003e566\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104.\u003c\/td\u003e\n\u003ctd\u003eThe Eulogy of the lord\u003c\/td\u003e\n\u003ctd\u003e573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105.\u003c\/td\u003e\n\u003ctd\u003eThe origin of Vinayaka\u003c\/td\u003e\n\u003ctd\u003e576\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106.\u003c\/td\u003e\n\u003ctd\u003eTandava dance of Siva\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107.\u003c\/td\u003e\n\u003ctd\u003eThe story of Upamanyu\u003c\/td\u003e\n\u003ctd\u003e581\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108.\u003c\/td\u003e\n\u003ctd\u003eGlory of the Pasupata Vrata\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSection II\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Narayana\u003c\/td\u003e\n\u003ctd\u003e589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe glory of Visnu\u003c\/td\u003e\n\u003ctd\u003e595\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAchievement of the Science of Music by Narada\u003c\/td\u003e\n\u003ctd\u003e596\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe description of a devotee of Visnu\u003c\/td\u003e\n\u003ctd\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe anecdote of Srimati\u003c\/td\u003e\n\u003ctd\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe origin and activities of Alaksmi\u003c\/td\u003e\n\u003ctd\u003e618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe twelve-syllabled Mantra\u003c\/td\u003e\n\u003ctd\u003e626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe eight-syllabled Mantra\u003c\/td\u003e\n\u003ctd\u003e629\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe holy rite of Pasupata\u003c\/td\u003e\n\u003ctd\u003e632\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of the consort of Uma\u003c\/td\u003e\n\u003ctd\u003e637\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eThe superhuman magnificence of Siva\u003c\/td\u003e\n\u003ctd\u003e640\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe cosmic form of Siva\u003c\/td\u003e\n\u003ctd\u003e644\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eThe Eight Bodies of Siva\u003c\/td\u003e\n\u003ctd\u003e648\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eThe Five Brahmanas\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eThe form of the Supreme Lord\u003c\/td\u003e\n\u003ctd\u003e654\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eThe principle of Siva\u003c\/td\u003e\n\u003ctd\u003e656\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of Siva\u003c\/td\u003e\n\u003ctd\u003e659\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eThe holy Pasupata rite\u003c\/td\u003e\n\u003ctd\u003e662\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eThe mode of Siva's worship\u003c\/td\u003e\n\u003ctd\u003e668\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eThe means of worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e672\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eThe mode of Initiation\u003c\/td\u003e\n\u003ctd\u003e677\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eThe consecration of the Tattvas\u003c\/td\u003e\n\u003ctd\u003e684\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worship of Siva\u003c\/td\u003e\n\u003ctd\u003e692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worship of Siva\u003c\/td\u003e\n\u003ctd\u003e695\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eThe holy rites of fire pertaining to Siva\u003c\/td\u003e\n\u003ctd\u003e703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worshipping Aghora\u003c\/td\u003e\n\u003ctd\u003e714\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eThe description of the Jaya ablution\u003c\/td\u003e\n\u003ctd\u003e717\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eThe mode of charitable gifts\u003c\/td\u003e\n\u003ctd\u003e736\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eThe mode of a charitable gift of Hiranyagarbha\u003c\/td\u003e\n\u003ctd\u003e745\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting the mountain of gingelly seeds\u003c\/td\u003e\n\u003ctd\u003e746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting the subtle mountain\u003c\/td\u003e\n\u003ctd\u003e748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eThe Gift of golden earth\u003c\/td\u003e\n\u003ctd\u003e748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting the Kalpa tree\u003c\/td\u003e\n\u003ctd\u003e749\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting Visvesvara\u003c\/td\u003e\n\u003ctd\u003e750\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting the golden cow\u003c\/td\u003e\n\u003ctd\u003e751\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting Laksmi\u003c\/td\u003e\n\u003ctd\u003e752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting the golden cow along with gingelly seeds\u003c\/td\u003e\n\u003ctd\u003e753\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eThe mode of offering a thousand cows as a gift\u003c\/td\u003e\n\u003ctd\u003e754\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe procedure for the gift of a golden horse\u003c\/td\u003e\n\u003ctd\u003e755\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting a virgin\u003c\/td\u003e\n\u003ctd\u003e756\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eThe Gift of the golden bull\u003c\/td\u003e\n\u003ctd\u003e756\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting an elephant\u003c\/td\u003e\n\u003ctd\u003e757\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting the eight guardians of the quarters\u003c\/td\u003e\n\u003ctd\u003e758\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eThe mode of gifting Visnu\u003c\/td\u003e\n\u003ctd\u003e759\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eThe mode of performing Jivaccharaddha rite\u003c\/td\u003e\n\u003ctd\u003e760\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eInstallation of the Linga\u003c\/td\u003e\n\u003ctd\u003e765\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eInstallation of the Linga\u003c\/td\u003e\n\u003ctd\u003e767\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eThe different varieties of Gayatri\u003c\/td\u003e\n\u003ctd\u003e771\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eInstallation of Aghoresa\u003c\/td\u003e\n\u003ctd\u003e776\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eMastering the mantra of Aghora\u003c\/td\u003e\n\u003ctd\u003e777\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eThe Vidya of Vajresvari\u003c\/td\u003e\n\u003ctd\u003e781\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eRites for enslaving, fascinating, etc.\u003c\/td\u003e\n\u003ctd\u003e783\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eThe rite of Conquering Death\u003c\/td\u003e\n\u003ctd\u003e784\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eWorship with Triyambaka mantra\u003c\/td\u003e\n\u003ctd\u003e785\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eThe mode of propitiating Siva\u003c\/td\u003e\n\u003ctd\u003e788\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"J. L. Shastri","offers":[{"title":"Default Title","offer_id":42818679177354,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Screenshot_2026-03-05_144134.png?v=1772702193"},{"product_id":"the-bhagavata-purana-5-parts-in-set-aitm-vol-7-to-11-ancient-indian-tradition-and-mythology","title":"The Bhagavata Purana 5 Parts in Set (AITM Vol. 7 to 11)","description":"\u003cp\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\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eThe present volume contains the Bhagavata Purana Part I (Skandhas 1-3) in English translation. It is the seventh in the series of fifty volumes on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp\u003eThe project of the series was envisaged and financed in 1970 by Shri Sundarlal Jain the Verteran enterpriser in the field of oriental publication and the leading partner Messrs Motilal Banarsidas. Hitherto seven volumes of the series have been published and are ready for sale.\u003c\/p\u003e\n\u003cp\u003eThe present translation is based on the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etext of the Bhagavata Purana published by Messrs Ksemaraja Srikrsnadas Venkatesvara Press, Bombay. This text constructed on the collation of mss and supported by the oldest commentator Sridhara Svamin is fairly accurate. But we have also recorded the translation of all the additional verses accepted as genuine in the authoritative commentaries of Ramanuja and Madhva Schools there are not found in the text of Sridhara Svamin.\u003c\/p\u003e\n\u003cp\u003eThe Bhagavata Purana Deals with a variety of subjects geographical historical philosophical religious and the like which need elucidation. This task could not be accomplished by a mere translation. We have therefore provided footnotes on these topics. On the philosophical verses especially we have recorded different interpretations of the commentators belonging to different schools of thought viz those of Sankara Ramanuja Madhva, Nimbarka, Vallabha, and Caitanya (Gaudiya School of Vaisnavism) and also two eminent Marathi commentators Krsna Dayarnava and Ekanatha. In the Accomplishment of this task, we have utilized the commentaries published in the Bhagavata Vidya Peeth Ahmedabad Edition and in the Vrindavana edition of this Purana.\u003c\/p\u003e\n\u003cp\u003eIn order to help the reader understand the background of the subject matter we have prefixed to this part a critical and comparative introduction that discusses among other topics the date authorship, philosophy, religion, and general characteristics of this Purana. A Brief note on the commentators has also been added to the introduction while a general index is thought to be included in the last Part of this work.\u003c\/p\u003e\n\u003cp\u003eBefore closing it is our pleasant duty to put on record our sincere gratitude to Dr. S.K. Chatterjee, Dr. V. Raghavan of UNESCO for their kind encouragement and valuable help which render this work more valuable to scholars than it would otherwise have been. We must also thank the learned translator and annotator Dr. G.V. Tagare for his untiring zeal and sustained efforts in bringing out his volume within the scheduled time in spite of untold obstacles.\u003c\/p\u003e\n\u003cp\u003eFinally, we avail of this opportunity to state that any critical suggestions and advice for improvement are welcome and will receive proper consideration from us.\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\u003eThe term purana usually occurs in close association with itihasa in old Sanskrit literature originally it connoted simply an old narrative. The Puranas describe this term as that which lives from ancient times or the records of ancient events to convey the same sense Sanskrit lexicons derive the term Purana grammatically as follows:\u003c\/p\u003e\n\u003cp\u003e1. Pura (Purvasmin kale) Bhavam\u003cbr\u003e2. Pura Niyate iti\u003c\/p\u003e\n\u003cp\u003eAs a class of literature Puranas existed in Vedic times and are mentioned as such along with Brahmanas, Itihasa, and Narasamsi gatha in the Atharva Veda in Brahmanas and in the Tai. Ar. (Taittiriya Ayanyaka) by the time of the Chandogya Upa…they were accorded the status of the fifth Veda and formed a part of the syllabus of Vedic studies. The use of itihasa and purana in a collective dvandva and in the singular number in these ancient works suggests that possibly there was one work or rather tract of literature called Purana a tradition recorded in the Matsya Padma and Skanda Puranas. As P.V. Kane Shows the Apastamba\u003cspan\u003e Dharma-\u003c\/span\u003eSutra Twice quotes verses from a Purana and summarizes the view of a Bhavisyat Purana. The quotations show that Puranas in those days were verified compositions in archaic Sanskrit and that even in those times there was a Purana called Bhavisyat Purana.\u003c\/p\u003e\n\u003cp\u003eIt appears that probably to the pre-eminence of the war between Karuavas and Pandavas wherein the then contemporary Aryandom participated in the\u003cspan\u003e Mahabharata \u003c\/span\u003ewith all its accretion came to be designated as itihas (history) and the rest of the ancient lore Purana. But both itihas and puranas are equally myth and history. It is presumed by scholars like M. Winternitz that similar to the Vedic Samhitas there existed one or several collections of itihasas and Puranas made up of myths and legends. During the Brahmana period the recital of narrative poems formed a part of the religious ceremonies at the sacrificial and domestic festivals. Thus the daily recitation of legends of gods and heroes belonged to the preliminary celebration which lasted a whole year of the great horse sacrifice. As shown by S. Bhattacarya it was this sacrificial milieu which led to the formation of the following main topics dealt with in the Puranas viz (1) sarga (Creation of the universe); (2) Pratisarga (Recreation after destruction or deluge); (3) Vamsa (Genealogy) ; (4) Manvantara (the great periods of time with Manu as the primal ancestor) and (5) vamsamucarita (The history of the dynasties both the solar and the Lunar). These topics formed an integral part of the definition of the Puranas as given in the Amara kosa. But as G.V. Devashali notes the texts that have come down to us under the title Purana hardly conform to this definition since they contain either something more or something less than the limitations set by it. The reasons were obvious. The process of Aryanisation of pre-Aryan masses and assimilation of foreign invaders like Greeks Scythians Hunas and others in the Hindu fold necessitated the creation of a literature that included non-Aryan beliefs rituals customs etc and could shape the conduct and meet the worldly and spiritual needs of the masses. Hence the conglomeration of legends of gods and tales of demons and snake deities old sages and kings of ancient times in Puranas. Some Puranas like Agni, Garuda, and Narada are ancient encyclopedias of literature containing abstracts of works in arts and sciences medicine, grammar, dramaturgy, music, astrology, etc. most of them are rich in dharma sastra material such as acara (religious duties), Asrama-dharma (duties pertaining to one’s social class and stage in life) dana (gifts) Prayascitta (Atonement for sins) Sraddha (Rituals pertaining to the dealt anniversary), Tirtha (Holy places), etc. they have amalgamated agamic Vaisnavism with early (Vedic) vitalism and agamic Saivism with the Vedic traditions. A number of them are rich hence they afford us far greater insight into all aspects and phases of Hinduism its love of God its philosophy and its superstition its festivals and ceremonies when he calls Puranas a popular encyclopedia of ancient and medieval Hinduism religious, philosophical, historical, personal social and political.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCommentators on the Bhagavata Purana (A Brief Note)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eDue to the enormous popularity and extraordinary reputation of the Bh.P. as being the most famous epic in India eminent commentators belonging to different schools of the Vedanta have tried to show that the Bh.P. supports their particular school of thought. Of these, the oldest and the most respectable annotator is Sridhara Svamin (SR) the author of the Com, Bhavartha Dipika who follows the Advaita school of Sankara. He assures that in his com. He has given the traditional interpretation implying Cituskha’s (1220-84 A.D) Com. On the Bh.P. it is an authoritative commentary lucid and to the point. They say that next to Vyasa (the author of the Bh.P) and Suka (Its exponent to King Pariksit) it is SR who understood the real import of the Bh.P. in its entirety. Nabha Dasa ji’s record of the legend that Lord Bindu Madhava Kasi approved SR’s Com. As the authoritative interpretation of the Bh.P. is another evidence of SR’s prestige and popularity SR has received complimentary tributes from commentators of other schools of the Vedanta who bodily incorporate his Com. Into their own and some openly admit his authority by urging that their annotations are just to elucidate and supplement SR. It may be due to the deep reverence expressed by Caitanya to SR that his followers like JG and VC presented a sort of apologia for their commentaries mentioned above even though SR, finds no Radha in the Bh.P. due to SR’s reference to Bopadeva (13th cent.) and references of other writers cent A.D. Radha Ramana Gosvami (RR) wrote in Dipani the elucidate SR. though he tilts to Gaydiya Vaisnavism. Beyond the names of his parents (Jivana Lala and Srikrsna Kuvara he gives no personal details. His grandfather seems to be his spiritual preceptor. Vamsidhara, whose loyalties are with the Radha cult has written a learned and elaborate com. On sr., he was a Gauda Bhramin of kausika gotra a follower of Gaudiya vasavism and he extensively quotes JC and VC. It is at the request of the scholars at Mathura that he wrote this encyclopedic Com. His reverential approach to Sr is worth nothing. Sridhara alone knows the implication of Sr’s co. after paying obeisance to Nrsimha who conferred his grace on Sr. I being the exposition of SR through Sr’s favor. VD deserves careful study not only for understanding Sr but the BH.P. as well.\u003c\/p\u003e\n\u003cp\u003eAnvitartha Prakasika by\u003cspan\u003e ganga \u003c\/span\u003esahaya is a very useful com. As it explains practically every word and every important grammatical form. The author wrote this in his old age. He is silent about his personal details.\u003c\/p\u003e\n\u003cp\u003eThe visistadvaita school is represented by Sudarsana Suri and Vira raghava Sudarsana suri the celebrated author of Sruta prakasika a com. On Ramanuja’s Sri Bhasya, wrote a brief yet learned Com. Suka-paksiya. He is reported to have died in 1367 A.D. when Srinragam was sacked by the forces of Allauddin Kilaji. VR (Viraraghava’s Bhagavata candrika) is ‘pleasant like the moonlight—an excellent textual exposition of the Bh.P. from the Visostadvaita point of view. The v.l.s recorded by him and the explanations given are important. He was the son of ri Saila of Vatsa Gotra and a pupil of Laksmaa Mimi, his father’s disciple. He is supposed to belong to the 14th Cent. A.D.\u003c\/p\u003e\n\u003cp\u003eVijayadhvaja’s Padaratnavali is an able exposition of the Dvaita School. He closely follows Ananda-tirtha’s Bhagavatam at parya-nirzaya, not a Corn. but a digest of the Bh.P. The text of the Bh.P. used by VJ records a number of different readings, changes in the number and the order of verses, and even in chapters as well. This is especially found in the X Skandha to a considerable extent. He is an intelligent annotator giving unexpected explanations with the help of grammar, lexicon, and other purnic and smriti references. He is supposed to have lived in the 15th Cent. A.D.\u003c\/p\u003e\n\u003cp\u003eSukadeva’s (SD) Siddhanta-pradipa presents Nimbarka’s philosophy through the BILP. But one of the finest expositions of the Bh.P. is Vallabha’s Subodhini. Though it does not cover all the. S’kandhas and its claim to present seven interpretations of the Bh.P. may be disputed, one must admit its profound scholarship, clarity of thought, and felicity of expression. It is a pleasure to read Subodkini. Its author Vallabha (1479- 1531 A.D.) is the founder of the Suddhaciiaita school and what is popularly called Pustimarga, so popular in Gujarat. But Vallabha was a Krsna-yajurvedi Brahmaia from Andhra. He wrote his famous Com. AnubMija on the Brahma sutra and established his Brahma-Vada (Suddluadvaita). Gosväm! Purusottama (1700 A.D.) wrote .subodhini-Praksas to elucidate the Subodhini. But Vallabba’s descendant Giridhara (later part of 19th Cent.) son of Gopala has given us a very lucid exposition of the Bh.P. in his Coin. Bala-prabodhini, is very useful even to novices.\u003c\/p\u003e\n\u003cp\u003eOf the Bengal School of Vaiavism JO and VC are used. Jiva Gosvãmi (16th Cent. AD) the author of Saj-sandarbha is a great exponent of the Oaitanya school. He has written! Crama-Sandarbha and Vaisnavatosani (on . X Skandha) on the Bh.P. lie headed the Caitanya school after his uncles—Rupa and Sanatana Gosvami. It won’t be an exaggeration if one credits him to have established Gaudiya Vaisnavism on sound vedantic footing. As an ardent devotee of Radha Krsna JC is at his best in Vaisnavatosani, though the usefulness of kramasandarbha is not denied. As noted above JC modestly states that his commentary is merely an elucidation and elaboration of Sr. though actually it is an independent exposition based on a different philosophy Visvanatha Cakravarti in his Sarartha darsini on the Bh.P. closely follows JC but his treatment is more detailed and helpful to a common reader.\u003c\/p\u003e\n\u003cp\u003eThe translator has used a few more commentaries like Bhagavat Prasada’s Bhakta Manoranjani but the commentators are generally reticent about themselves.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS PART I\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\" cellspacing=\"15\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003exvii-ixix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBhagavata Mahatmya\u003c\/td\u003e\n\u003ctd\u003elxxi-cxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBhagavata Purana, Skandhas 1-3\u003c\/td\u003e\n\u003ctd\u003e1-420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha I\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDialogue between Suta and Saunaka in the Naimisa forest\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMerits of Devotion to Hari\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDescription of 24 incarnations of lord Visnu\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eArrival of Narada\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5-6\u003c\/td\u003e\n\u003ctd\u003eDialogue between Vyasa and Narada\u003c\/td\u003e\n\u003ctd\u003e39,50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePunishment of Asvatthaman\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eKunti's Eulogy of Krsna and Yudhisthira's Repentance\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eYudhisthira's Acquisition of the Kingdom\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eKrsna's departure to Dvaraka\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eKrsna's Entrance into Dvaraka\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eBirth of Pariksit\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eDiscourse of Narada\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eConjectures of Yudhisthira\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eAscent of the Pandavas to Heaven\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eDialogue between the Earth and Dharma Curse of Brahmana\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003ePunishment and Control of Kali\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eCurse of Bahamana\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eArrival of Suka\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDiscourse of Suka, Description of the Cosmic Form of the Lord\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eLiberation by the Yogic: Instantaneous and Gradual Liberation\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDevotion to Hari- the only path of Liberation\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eCreation of the Universe-Prayers to Hari\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eCreation of the Universe-Dialogue between Narada and Brahmadeva\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDescription of Virat Purusa- exposition of the Purusa Sukta\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSome Lilavataras and their work\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eQueries regarding the relationship between the body, Soul, and God\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSuka's discourse. Catuhsloki Bhagavata\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eTen Characteristics of the Bhagavata Purana\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha III\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eMeeting of Vidura and Uddhava\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDialogue between Uddhava and Vidura\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDialogue between Vidura and Uddhava- Glorious deeds of Krsna\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDialogue between Vidura and Uddhava- Destruction of the Yadavass and Krsna's Message\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDialogue between Vidura and Maitreya- Tattvas and their Deities\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eCosmology: Creation of the Universe\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eVidura's Queries\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eCreation of Brahma- His vision of Narayana\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eBrahma's Prayer and Visnu's Boon\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eBrahma's Penance and Ten-Fold Creation\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe concept of time: manvantaras and life-spans of men and gods\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eCreation of Rudra, of the mind-born Sons and of Manu and Satarupa\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Boar Incarnation\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eDiti's Conception\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSanaka and others curse Jaya and Vijaya\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eFall of Jaya and Vijaya\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eBirth of Hiranyaksa and Hiranyakasipu-Hiranyaksa's Victories\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eHiranyaksa's' fight with Visnu\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eVaraha Kills Hiranyaksa\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eVarious Creations of Brahma\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eKardama's Penance- Visnu Boon\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eMarriage of Kardama and Devahuti\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eMarried life of Kardama and Devahuti\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eKapila Incarnation\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eDialogue between Kapila and Devahuti: Importance of the\u003cspan\u003e Bhakti\u003c\/span\u003e-yoga\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eKapila's Description of Creation- Samkhya Cosmology\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eSamkhya Philosophy- Prakrti and Purusa\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eExposition of the Astanga-Yoga- the eightfold path of Yoga\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Path of Bhakti and the Power of Time\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eSamsara and Suffering in Hell\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eSufferings of the Jiva-the Rajasi Gati\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe excellence of the Bhktiyoga\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eDevahuti's Enlightenment and Liberation\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha IV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe progeny of Svayambhuva Manu's Daughters\u003c\/td\u003e\n\u003ctd\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Rift between\u003cspan\u003e Siva \u003c\/span\u003eand Daksa\u003c\/td\u003e\n\u003ctd\u003e429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSiva dissuades Sati from attendance at Daksayajna\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSati's Self-immolation by Yoga\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eAppeasement of Rudra- Revival of Daksa\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eCompletion of Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eStory of Dhruva\u003c\/td\u003e\n\u003ctd\u003e468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eVisnu's boon and Dhruva's attainment of Visnu's realm\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eDhruva invades Alaka\u003c\/td\u003e\n\u003ctd\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSvayambhuva Manu Dissuades Dhruva from Fighting\u003c\/td\u003e\n\u003ctd\u003e492\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eKubera's Boon and Dhruva's attainment of Visnu's realm\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eDhuva's descendants: King Anga's abdication\u003c\/td\u003e\n\u003ctd\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Story of Vena\" Prthu's birth\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eBirth of Prthu and his Coronation\u003c\/td\u003e\n\u003ctd\u003e515\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe eulogy of Prthu's by Bards\u003c\/td\u003e\n\u003ctd\u003e519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003ePrthu subjugates the Earth\u003c\/td\u003e\n\u003ctd\u003e522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eMilking of the earth\u003c\/td\u003e\n\u003ctd\u003e527\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003ePrthu's Conquest: his house sacrifice and Conflict\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003ePrthu initiated by Visnu\u003c\/td\u003e\n\u003ctd\u003e536\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003ePrthu explains Dharma to his subjects\u003c\/td\u003e\n\u003ctd\u003e543\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSanatkumara's Sermon to Prthu\u003c\/td\u003e\n\u003ctd\u003e552\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003ePrthu's penance and ascension to heaven\u003c\/td\u003e\n\u003ctd\u003e563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003ePrthu's Descendants and the Hymn of Rudra\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Story of Puranjana- introduction\u003c\/td\u003e\n\u003ctd\u003e583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003ePuranjana's Hunting Expedition and His Queen's Wrath Pacified\u003c\/td\u003e\n\u003ctd\u003e591\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eInvasion of Candavega- The Episode of Kalakanya\u003c\/td\u003e\n\u003ctd\u003e595\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003ePuranjana's Rebirth as a Woman and Attainment of Liberation\u003c\/td\u003e\n\u003ctd\u003e599\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Puranjana allegory explained\u003c\/td\u003e\n\u003ctd\u003e608\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Story of Pracetas-their marriage with Marisa and the birth of Daksa\u003c\/td\u003e\n\u003ctd\u003e621\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Story of Pracetasas: their Renunciation and Liberation\u003c\/td\u003e\n\u003ctd\u003e628\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha V\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Life of Priyavrata\u003c\/td\u003e\n\u003ctd\u003e634\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe History of Agnidhra\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe History of Nabhi-Incarnation of Rsabha\u003c\/td\u003e\n\u003ctd\u003e647\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe miraculous history of Rsabha\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eRsabha discourse on the Path of Liberation\u003c\/td\u003e\n\u003ctd\u003e654\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eRsabha quits his body\u003c\/td\u003e\n\u003ctd\u003e661\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Life of Bharata\u003c\/td\u003e\n\u003ctd\u003e665\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eBharata reborn as a deer\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eBharata was reborn as a Brahmana, saved by Bhadrakali\u003c\/td\u003e\n\u003ctd\u003e674\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eBharata's Life: King Rahugana accepts discipleship\u003c\/td\u003e\n\u003ctd\u003e680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eBharata imparts spiritual knowledge to Rahugana\u003c\/td\u003e\n\u003ctd\u003e686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDialogue between Bharata and Rahugana\u003c\/td\u003e\n\u003ctd\u003e690\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Samsara- a Forest: An Allegory\u003c\/td\u003e\n\u003ctd\u003e694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eExplanation of the Allegory of Samsara-Forest\u003c\/td\u003e\n\u003ctd\u003e700\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eDescription of Bharata's Dynasty\u003c\/td\u003e\n\u003ctd\u003e708\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eMythological Geography-The Terrestrial Globe\u003c\/td\u003e\n\u003ctd\u003e711\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eDescent of the Ganga\u003c\/td\u003e\n\u003ctd\u003e716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eDescription of Various Continents\u003c\/td\u003e\n\u003ctd\u003e722\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eDescription of Kimpurusa and Bharata Varsas\u003c\/td\u003e\n\u003ctd\u003e730\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eDescription of the remaining six Dicipas\u003c\/td\u003e\n\u003ctd\u003e737\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eStellar Region\u003c\/td\u003e\n\u003ctd\u003e745\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eDescription of the Moon and other Planets\u003c\/td\u003e\n\u003ctd\u003e748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eDescription of Visnu-pada-the position of Dhruva and Sisumara Cakra\u003c\/td\u003e\n\u003ctd\u003e752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eRahu's Position and Subterranean Regions\u003c\/td\u003e\n\u003ctd\u003e755\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eDescription of Sanskarasana-the Serpent Seas\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eDescription of Hells\u003c\/td\u003e\n\u003ctd\u003e764\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha VI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Story of Ajamila\u003c\/td\u003e\n\u003ctd\u003e773\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eExposition of the Bhagavata Dharma; Efficacy of the Lord's name and Ajamila's Ascension to Visnu-Loka\u003c\/td\u003e\n\u003ctd\u003e782\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eYama explains Visnu's greatness\u003c\/td\u003e\n\u003ctd\u003e789\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHistory of Daksa, the son of Pracetas\u003c\/td\u003e\n\u003ctd\u003e795\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDaksa curses Narada\u003c\/td\u003e\n\u003ctd\u003e803\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eProgeny of Daksa's Daughter\u003c\/td\u003e\n\u003ctd\u003e809\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eBrhaspati's insult and his abandonment of Preceptorship\u003c\/td\u003e\n\u003ctd\u003e813\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eNarayana-Kavaca\u003c\/td\u003e\n\u003ctd\u003e818\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe slaying of Visvarupa. The approach of gods to Dadhici\u003c\/td\u003e\n\u003ctd\u003e824\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eIndra-Vrtra fight\u003c\/td\u003e\n\u003ctd\u003e833\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eIndra-Vrtra fight\u003c\/td\u003e\n\u003ctd\u003e837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eVrtra was slain by Indra\u003c\/td\u003e\n\u003ctd\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eIndra's Triumph\u003c\/td\u003e\n\u003ctd\u003e845\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003ePrevious Birth of Vrtra-King Citraketu\u003c\/td\u003e\n\u003ctd\u003e848\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eConsolation of Citraketu\u003c\/td\u003e\n\u003ctd\u003e854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eCitraketu's Realization of Lord Ananta\u003c\/td\u003e\n\u003ctd\u003e858\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eCitraketu cursed by Parvati\u003c\/td\u003e\n\u003ctd\u003e866\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eBirth of the Maruts\u003c\/td\u003e\n\u003ctd\u003e871\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eDetails of the Vow-Pumsavana\u003c\/td\u003e\n\u003ctd\u003e880\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART III\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha VII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eConversion between Yudhisthira and Narada Jaya and Vijaya cursed\u003c\/td\u003e\n\u003ctd\u003e885\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHiranyakasipu consoles his mother and Kinsmen\u003c\/td\u003e\n\u003ctd\u003e891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHiranyukasipu's penance-Brhma grants Boons\u003c\/td\u003e\n\u003ctd\u003e898\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eOppression of Hiranyakasipu and Description of Prahjlada's Devotion\u003c\/td\u003e\n\u003ctd\u003e903\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Life of Prahlada. Hiranyakasipu attempts to kill Prahlada\u003c\/td\u003e\n\u003ctd\u003e909\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003ePrahlada's Teaching\u003c\/td\u003e\n\u003ctd\u003e916\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePrahlada, enlightened in the mother's womb\u003c\/td\u003e\n\u003ctd\u003e922\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eDeath of Hiranyakasipu and praise of Nrsimha\u003c\/td\u003e\n\u003ctd\u003e932\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003ePrahlada eulogizes Nrsimha\u003c\/td\u003e\n\u003ctd\u003e941\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003ePraklada enthroned, the conquest of Tripura\u003c\/td\u003e\n\u003ctd\u003e954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Eternal Path of Religion\u003c\/td\u003e\n\u003ctd\u003e962\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eInquiry into the right conduct\u003c\/td\u003e\n\u003ctd\u003e968\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Code of Conduct for samnyasins and a Dialogue between Avadhuta and Prahalada\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe duties of the householder\u003c\/td\u003e\n\u003ctd\u003e979\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eExposition of right conduct\u003c\/td\u003e\n\u003ctd\u003e985\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha VIII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDescription of Mnanvantaras\u003c\/td\u003e\n\u003ctd\u003e997\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Elephant leader seized by the Alligator\u003c\/td\u003e\n\u003ctd\u003e1002\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eLiberation of the Mighty Elephant\u003c\/td\u003e\n\u003ctd\u003e1006\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eLiberation of the Lord of Elephants\u003c\/td\u003e\n\u003ctd\u003e1013\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDescription of V and VI Manvantaras-Brahma Hymns the Lord\u003c\/td\u003e\n\u003ctd\u003e1017\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eMount Mandara Transported for Churning the Ocean\u003c\/td\u003e\n\u003ctd\u003e1025\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe churning of the Sea for Nector\u003c\/td\u003e\n\u003ctd\u003e1030\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Lord's Manifestation as Mohini\u003c\/td\u003e\n\u003ctd\u003e1037\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eDistribution of Nector by Mohini\u003c\/td\u003e\n\u003ctd\u003e1044\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eA battle between Gods and Asuras\u003c\/td\u003e\n\u003ctd\u003e1048\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eEnd of the Battle between Gods and Asuras at Narada's Meditation\u003c\/td\u003e\n\u003ctd\u003e1053\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eLord Siva Fascinated by Mohini\u003c\/td\u003e\n\u003ctd\u003e1059\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eDescription of the future Manvantaras\u003c\/td\u003e\n\u003ctd\u003e1065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eDuties of Manus and their functionaries\u003c\/td\u003e\n\u003ctd\u003e1069\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eBali's Conquest of the Svarga\u003c\/td\u003e\n\u003ctd\u003e1071\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eInstruction in the observance of Payovrata to Aditi\u003c\/td\u003e\n\u003ctd\u003e1075\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eManifestation of the Lord as Vamana\u003c\/td\u003e\n\u003ctd\u003e1083\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Lord incarnates as Vamana. Visit Bali's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e1087\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eVamana's request for three paces of land-Sukra's opposition\u003c\/td\u003e\n\u003ctd\u003e1092\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eManifestation of the Cosmic form by Visnu\u003c\/td\u003e\n\u003ctd\u003e1098\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eBali bound Down\u003c\/td\u003e\n\u003ctd\u003e1102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eA dialogue between Bali and Vamana\u003c\/td\u003e\n\u003ctd\u003e1106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eBali is free from bonds. Enters Sutala\u003c\/td\u003e\n\u003ctd\u003e1111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Fish incarnation of Lord Visnu\u003c\/td\u003e\n\u003ctd\u003e1116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha IX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe story of King Sudyumna\u003c\/td\u003e\n\u003ctd\u003e1125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHistory of Karusa and the other four sons of Manu\u003c\/td\u003e\n\u003ctd\u003e1130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe story of Cyavana and Sukanya\u003c\/td\u003e\n\u003ctd\u003e1134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe account of Nabhaga and Ambarisa\u003c\/td\u003e\n\u003ctd\u003e1138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eProtection of Durvaas. The story of Ambarisa\u003c\/td\u003e\n\u003ctd\u003e1148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eHistory of Ikscaku's Posterity\u003c\/td\u003e\n\u003ctd\u003e1152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Story of King Hariscandra\u003c\/td\u003e\n\u003ctd\u003e1159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe story of King Sagara\u003c\/td\u003e\n\u003ctd\u003e1164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe descent of the Ganga, the story of Kalmasapada\u003c\/td\u003e\n\u003ctd\u003e1170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe story of Rama\u003c\/td\u003e\n\u003ctd\u003e1177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe story of Rama {Concluded}\u003c\/td\u003e\n\u003ctd\u003e1186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDescription of Iksvaku's Race\u003c\/td\u003e\n\u003ctd\u003e1190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eDescription of the Race of Nimi\u003c\/td\u003e\n\u003ctd\u003e1193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eDescription of the Lunar Race\u003c\/td\u003e\n\u003ctd\u003e1196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe story of Parasurama, Sahasrajuna slain\u003c\/td\u003e\n\u003ctd\u003e1204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Story of Concluded\u003c\/td\u003e\n\u003ctd\u003e1209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Lunar Dynasty- the Descendants of Ayu, the son of Pururavas\u003c\/td\u003e\n\u003ctd\u003e1214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eHistory of Nahusa's Line- the story of Yayati\u003c\/td\u003e\n\u003ctd\u003e1217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eYayati's Retirement and Final Emancipation\u003c\/td\u003e\n\u003ctd\u003e1223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe History of Puru's race-Birth of Bharata\u003c\/td\u003e\n\u003ctd\u003e1227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Race of Bharata- The History of Rantideva\u003c\/td\u003e\n\u003ctd\u003e1232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe History of the Lunar Race-The Royal Dynasties of Pancala. Magadha and Kuru\u003c\/td\u003e\n\u003ctd\u003e1236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eHistory of the Dynasties of Anu, Druhyu, Turvasu and Yadu\u003c\/td\u003e\n\u003ctd\u003e1242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eHistory of the Race of Yadu\u003c\/td\u003e\n\u003ctd\u003e1247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART IV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha X\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eKamsa kills Devaki's Sons\u003c\/td\u003e\n\u003ctd\u003e1255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Lord's Descent in Devaki's Womb\u003c\/td\u003e\n\u003ctd\u003e1263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDescription of the Birth of Srikrsna\u003c\/td\u003e\n\u003ctd\u003e1270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eYoga-Maya's Prophecy and Kamsa's orders to Slaughter all children\u003c\/td\u003e\n\u003ctd\u003e1278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eCelebration of Krsna's Birth: Meeting of Nanda and Vasudeva\u003c\/td\u003e\n\u003ctd\u003e1283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003ePutana emancipated\u003c\/td\u003e\n\u003ctd\u003e1287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eDestruction of Cart and Trnavarta\u003c\/td\u003e\n\u003ctd\u003e1293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eKrsna's Sports Display of Visvarupa\u003c\/td\u003e\n\u003ctd\u003e1299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eGrace upon the Gopi; Krsna tied to the mortar\u003c\/td\u003e\n\u003ctd\u003e1305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eUprooting of Arjuna Trees-Redemption of Nalakubaraand Manigriva\u003c\/td\u003e\n\u003ctd\u003e1308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eExodus from Gokula- Destruction of demons Vatsa and Baka\u003c\/td\u003e\n\u003ctd\u003e1315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSlaying of Aghasura\u003c\/td\u003e\n\u003ctd\u003e1322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe infatuation of God Brahma\u003c\/td\u003e\n\u003ctd\u003e1329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eGod Brahma Eulogies Krsna\u003c\/td\u003e\n\u003ctd\u003e1339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSlaying the demon Dhenuka\u003c\/td\u003e\n\u003ctd\u003e1351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eExpulsion of Kaliya\u003c\/td\u003e\n\u003ctd\u003e1358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eRescue from the Forest Conflagration\u003c\/td\u003e\n\u003ctd\u003e1371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSlaying of the Demon Pralamba\u003c\/td\u003e\n\u003ctd\u003e1375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSwallowing up of a Forest-Conflagration\u003c\/td\u003e\n\u003ctd\u003e1378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eDescription of the Rainy Season and the Autumn\u003c\/td\u003e\n\u003ctd\u003e1380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Son of Gopis\u003c\/td\u003e\n\u003ctd\u003e1388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eCoward-maids pray to Katyayani-Krsna's\u003c\/td\u003e\n\u003ctd\u003e1395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSpiritual Emancipation of the Wives of Brahmana Sacrificers\u003c\/td\u003e\n\u003ctd\u003e1401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003ePrevention of Sacrifice to Indra\u003c\/td\u003e\n\u003ctd\u003e1409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eLifting up of Mount Govardhana\u003c\/td\u003e\n\u003ctd\u003e1416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eConversation between Nanda and Cowherds\u003c\/td\u003e\n\u003ctd\u003e1420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eIndra Coronates Krsna\u003c\/td\u003e\n\u003ctd\u003e1423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eNanda rescued from Varuna\u003c\/td\u003e\n\u003ctd\u003e1428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eLord Krsna's Rasa with Gopis\u003c\/td\u003e\n\u003ctd\u003e1431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eSearch after Krsna\u003c\/td\u003e\n\u003ctd\u003e1443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eGopi's song\u003c\/td\u003e\n\u003ctd\u003e1449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eKrsna comforts Gopis\u003c\/td\u003e\n\u003ctd\u003e1453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eDescription of Rasa Krida\u003c\/td\u003e\n\u003ctd\u003e1458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eSudarsana emancipated and slaying Sankhacuda\u003c\/td\u003e\n\u003ctd\u003e1465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eGopi's song in pairs of Verses\u003c\/td\u003e\n\u003ctd\u003e1468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eAkura deputed to bring Krsna and Balarama to Mathura\u003c\/td\u003e\n\u003ctd\u003e1472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eSlaying of Asuras Kesin and Vyoma\u003c\/td\u003e\n\u003ctd\u003e1480\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe arrival of Akrura to Gokula\u003c\/td\u003e\n\u003ctd\u003e1484\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eAkrura returns with Krsna and Balarama\u003c\/td\u003e\n\u003ctd\u003e1491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eAkrura Hymn {in praise of the Lord}\u003c\/td\u003e\n\u003ctd\u003e1498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eKrsna's arrival at Mathura\u003c\/td\u003e\n\u003ctd\u003e1503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eDescription of the Wrestling Arena\u003c\/td\u003e\n\u003ctd\u003e1510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eKilling of the elephant Kuvalayapida\u003c\/td\u003e\n\u003ctd\u003e1514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eSlaying of Kamsa\u003c\/td\u003e\n\u003ctd\u003e1519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eRestoration of preceptor Sandipani's son\u003c\/td\u003e\n\u003ctd\u003e1525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eUddhava deputed for consoling Nanda\u003c\/td\u003e\n\u003ctd\u003e1533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eUddhava's discourse on the Real Nature of the Lord\u003c\/td\u003e\n\u003ctd\u003e1539\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eVisit to the Houses of Trivakra and Akrura\u003c\/td\u003e\n\u003ctd\u003e1551\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eAkrura's Mission to Hastinapura\u003c\/td\u003e\n\u003ctd\u003e1556\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eSettlement at the Fort of Dvaraka\u003c\/td\u003e\n\u003ctd\u003e1560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eMucukunda's Eulogy of the Lord\u003c\/td\u003e\n\u003ctd\u003e1571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eKrsna and Balarama escape to Dvaraka: Balarama's marriage. Rukmini's letter to Krsna\u003c\/td\u003e\n\u003ctd\u003e1580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eRukmini's Marriage: Rukmini carried away by Krsna\u003c\/td\u003e\n\u003ctd\u003e1588\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eCelebration of Rukmini's Marriage\u003c\/td\u003e\n\u003ctd\u003e1595\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eThe Story of Pradyumna's Birth\u003c\/td\u003e\n\u003ctd\u003e1603\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Story of Syamantaka Jewel\u003c\/td\u003e\n\u003ctd\u003e1608\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThe story of Syamantaka Jewel, the murder of Satrajit for Syamantaka, Akrura allowed to retain it\u003c\/td\u003e\n\u003ctd\u003e1614\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eEspousals of Lord Krsna\u003c\/td\u003e\n\u003ctd\u003e1620\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eNarakasura slain\u003c\/td\u003e\n\u003ctd\u003e1628\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eConversation between Krsna and Rukmini\u003c\/td\u003e\n\u003ctd\u003e1637\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eAniruddha's marriage\u003c\/td\u003e\n\u003ctd\u003e1647\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eAniruddha was taken captive by Banasura\u003c\/td\u003e\n\u003ctd\u003e1652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eBana Vanquished Aniruddha and brought to Dvaraka\u003c\/td\u003e\n\u003ctd\u003e1657\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eThe story of Nrga\u003c\/td\u003e\n\u003ctd\u003e1663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eBalarama's visit to Gokula-the course of the Yamuna diverted\u003c\/td\u003e\n\u003ctd\u003e1669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eThe slaying of Pundraka and others\u003c\/td\u003e\n\u003ctd\u003e1674\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eBalarama slays Dvivida\u003c\/td\u003e\n\u003ctd\u003e1679\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eHastinapura dragged by Balarama\u003c\/td\u003e\n\u003ctd\u003e1682\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eSrikrsna's household life\u003c\/td\u003e\n\u003ctd\u003e1688\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eKrsna's Daily Observances; Deputation from Captibve kings of Jarasandha\u003c\/td\u003e\n\u003ctd\u003e1694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eSrikrsna's visit to Indraprstha\u003c\/td\u003e\n\u003ctd\u003e1700\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eJarasandha slain\u003c\/td\u003e\n\u003ctd\u003e1707\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eReturn of Krsna and others to Indraprastha\u003c\/td\u003e\n\u003ctd\u003e1712\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eYudhisthira's Rajasuya: Sisupala slain\u003c\/td\u003e\n\u003ctd\u003e1717\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eDicomfiture of Duryodhana\u003c\/td\u003e\n\u003ctd\u003e1723\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eFight with Salva\u003c\/td\u003e\n\u003ctd\u003e1728\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eThe slaying of King Salva\u003c\/td\u003e\n\u003ctd\u003e1733\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eDantavaktra and Viduratha slain: Balarama's Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e1740\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eBalvala killed: Balarama's Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e1747\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eThe story of the Brahmana Sridaman\u003c\/td\u003e\n\u003ctd\u003e1752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eThe Story of the Parched Rice\u003c\/td\u003e\n\u003ctd\u003e1758\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eMeeting of Vrsnis and Gopas of Vrndavana\u003c\/td\u003e\n\u003ctd\u003e1763\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eThe narration of their Marriage. Episodes by Krsna's consorts\u003c\/td\u003e\n\u003ctd\u003e1770\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eVasudeva's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e1777\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eRestoration of his Elder Brothers by Krsna from the Realm of Death\u003c\/td\u003e\n\u003ctd\u003e1787\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eElopement of Subhadra: The Lord's Grace on Srutadeva\u003c\/td\u003e\n\u003ctd\u003e1796\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eHymn of praise by the\u003cspan\u003e Vedas\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e1804\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eGod Rudra saved\u003c\/td\u003e\n\u003ctd\u003e1826\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eSupremacy of Visnu Vindicated\u003c\/td\u003e\n\u003ctd\u003e1831\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eThe Song of Queens: resume of Krsna's Sports\u003c\/td\u003e\n\u003ctd\u003e1841\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAPPENDIX\u003c\/td\u003e\n\u003ctd\u003eAdditional verses in VJ's Text\u003c\/td\u003e\n\u003ctd\u003e1851\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePART V\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha XI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSage's Curse: Imprecating the Annihilation of Yadu's Race\u003c\/td\u003e\n\u003ctd\u003e1887\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eBhagavata Dharma; Narada's Narration of King Nimi's Dialogue with Jayanteya and others\u003c\/td\u003e\n\u003ctd\u003e1890\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDiscourse on the Maya, the means to transcend it, the Brahman and the Path of Action\u003c\/td\u003e\n\u003ctd\u003e1902\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDescription of the Lord's Incarnation by Drusilla\u003c\/td\u003e\n\u003ctd\u003e1916\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eNature and Fare of non-Devotees: Yuga-wise Methods of Worshipping the Lord\u003c\/td\u003e\n\u003ctd\u003e1920\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eLord Krsna Requested to return t Vaikuntha: Uddhava's Desire to follow him\u003c\/td\u003e\n\u003ctd\u003e1928\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSri Krsna's Spiritual Guidance to Uddhava: The Legend of the Avadhuta and his Preceptors\u003c\/td\u003e\n\u003ctd\u003e1936\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eWhat the Avadhuta learned from the Nine Preceptors from the Boa-Constrictor to Pingala\u003c\/td\u003e\n\u003ctd\u003e1947\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Discourse of the Avadhuta Concluded\u003c\/td\u003e\n\u003ctd\u003e1952\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eHow the Jiva is Ensnared in Samsara\u003c\/td\u003e\n\u003ctd\u003e1957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of Bondage and Liberation and of Devotion\u003c\/td\u003e\n\u003ctd\u003e1963\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eImportance of Association with Saints. The performance and Renunciation of prescribed Karmas\u003c\/td\u003e\n\u003ctd\u003e1974\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Spiritual Knowledge Imparted by the Divine Swan\u003c\/td\u003e\n\u003ctd\u003e1981\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Path of Devotion and the Method of Meditation\u003c\/td\u003e\n\u003ctd\u003e1990\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Super-normal Powers Attained by Yoga\u003c\/td\u003e\n\u003ctd\u003e1996\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eDescription of Visnu's Glorious Manifestations\u003c\/td\u003e\n\u003ctd\u003e2003\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Sacred Duties of a Celibate and a Householder\u003c\/td\u003e\n\u003ctd\u003e2010\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eDuties of Hermits and Sannyasins\u003c\/td\u003e\n\u003ctd\u003e2019\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eExposition of Spiritual Knowledge, its Realization and Yogic Disciplines\u003c\/td\u003e\n\u003ctd\u003e2027\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eElucidation of\u003cspan\u003e Karma\u003c\/span\u003e, Jnana, and Bhakti Yogas\u003c\/td\u003e\n\u003ctd\u003e2035\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eCriteria for determining the good and the evil\u003c\/td\u003e\n\u003ctd\u003e2041\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eEnumeration of Principles. The Distinction between Prakrti and Purusa\u003c\/td\u003e\n\u003ctd\u003e2050\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Song of a Recluse\u003c\/td\u003e\n\u003ctd\u003e2060\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eElucidation of Samkhya yoga\u003c\/td\u003e\n\u003ctd\u003e2070\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Three Gunas and their Workings\u003c\/td\u003e\n\u003ctd\u003e2076\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Song of Aila\u003c\/td\u003e\n\u003ctd\u003e2082\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Yoga of Active Service\u003c\/td\u003e\n\u003ctd\u003e2086\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Essence of the Path of Knowledge\u003c\/td\u003e\n\u003ctd\u003e2095\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eBhakti Yoga Recapitulated: departure of Uddhava to Badarikasrama\u003c\/td\u003e\n\u003ctd\u003e2104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eExtermination of the Race of Yadavas\u003c\/td\u003e\n\u003ctd\u003e2112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eLord Krsna's Return to Vaikuntha\u003c\/td\u003e\n\u003ctd\u003e2119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSkandha XII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDynasties of the Kali Age\u003c\/td\u003e\n\u003ctd\u003e2123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Evils of the Kali Age\u003c\/td\u003e\n\u003ctd\u003e2130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDharma in every Yuga: Efficacy of God's Name\u003c\/td\u003e\n\u003ctd\u003e2135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Four-Fold Pralaya\u003c\/td\u003e\n\u003ctd\u003e2143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSuka's Concluding Precept Concerning Brahman\u003c\/td\u003e\n\u003ctd\u003e2150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eTaksaka Bites Pariksit: Jamejaya's Serpent Sacrifice: Classification of Vedas in Different Branches\u003c\/td\u003e\n\u003ctd\u003e2152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Branches of the Atharva Ceda: Characteristics of the Puranas\u003c\/td\u003e\n\u003ctd\u003e2165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eMarkandeya's Penance and Praise of Lord Narayana\u003c\/td\u003e\n\u003ctd\u003e2170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Lord Exhibits His Maya\u003c\/td\u003e\n\u003ctd\u003e2177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eGod Siva's Boon to Markandeya\u003c\/td\u003e\n\u003ctd\u003e2182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSignificance of the various parts of the Lord's Image: the Retinue of the sun-God per month\u003c\/td\u003e\n\u003ctd\u003e2189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eA synoptic Review of the Twelve Skandhas of Srimad Bhagavata\u003c\/td\u003e\n\u003ctd\u003e2197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe extent of each of the Eighteen Puranas: The Glory of the Bhagavata\u003c\/td\u003e\n\u003ctd\u003e2205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e2209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e2213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003eVol-I\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806b.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806c.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003eVol-II\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806d.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806e.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003eVol-III\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806f.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806g.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan style=\"color: red; font-size: x-large;\" color=\"red\" size=\"5\"\u003eVol-IV\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806h.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/idg806i.jpg\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. V. Tagare","offers":[{"title":"Default Title","offer_id":42818702311562,"sku":"","price":4900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Bhagavata_Purana_5_Parts_in_Set.png?v=1772705215"},{"product_id":"garuda-purana-3-parts-in-set-aitm-vol-12-to-14-ancient-indian-tradition-and-mythology","title":"Garuda Purana 3 Parts in Set (AITM Vol. 12 to 14)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe Garuda Purana is normally classified as a Vaisnava Purana, obviously on the basis of the fact that among the deities glorified in this Purana Visnu holds the supreme position. Still, this Purana cannot be deemed as sectarian, for it contains the worship of other deities too, such as Siva, Brahma, Indra, Surya, Agni, Candra, Vayu, Skanda, Ganesa, and many forms of Mother Goddess. The present volume, like all other volumes, is encyclopedic in character. It deals with miscellaneous topics such as Death, Pretahood, Yama the god of Death and his world, torture-cells —hells, and the world of Fathers. It discusses the concepts of the Trinity, male and female Deities, their forms, status, qualities, and incarnation. It abounds in the statement of religious maxims, moral codes, and ancient tales full of wise sayings and noble precepts.\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. P. Bhatt","offers":[{"title":"Default Title","offer_id":42821051777162,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Garuda_Purana_3_Parts_in_Set_AITM_Vol._12_14.png?v=1772706105"},{"product_id":"narada-purana-5-parts-in-set-aitm-vol-15-19-ancient-indian-tradition-and-mythology","title":"Narada Purana 5 Parts in Set (AITM Vol. 15 to 19)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThis present Volume in the series of Ancient Indian Tradition and Mythology. This Volume deals exclusively with the Tantric Ritual connected with the worship of deities. It presents in an elaborate way, the method of worship of the deity, particularly, the mantra, Nyasa, meter, sage, mudra, dhyana, etc. in relation to worship. Though the deity to be worshipped is Pasupati (the lord of Pasus=Jivas, i.e. Lord Siva) emphasis is placed on the worship of his Saktis— the different manifestations of his power such as Tara, Kali, Bhairavi, Lalita, Bhuvanesvari, Durga, Sarasvati, Savitri, and Mahalaksmi. The aspirant (sadhaka) can undertake this worship both for material and spiritual ends. The present translation is based on the Sanskrit Text of the Narada Purana as published. This text constructed on the collation of manuscripts and supported by the evidence of citations found in the Smrti granthas is fairly accurate.\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. V. Tagare","offers":[{"title":"Default Title","offer_id":42821138940042,"sku":"","price":5000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Narada_Purana_5_Parts_in_Set_AITM_Vol._15_19.png?v=1772708093"},{"product_id":"kurma-purana-2-parts-in-set-aitm-vol-20-21-ancient-indian-tradition-and-mythology","title":"Kurma Purana 2 Parts in Set (AITM Vol. 20 \u0026 21)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eHere is a study of rationality and mind based on the earliest recorded stratum of Buddhism, the Pali Nikayas. The author makes a distinction between what can be said from within the context of the Buddhist texts themselves and what can be spoken of from the point of view of contemporary philosophy of religion. The author is at once sympathetic to Early Buddhism as a system of religious belief and attentive to its philosophical difficulties. The volume is primarily addressed to students of Buddhism. Scholars and researchers in the field of philosophical and religious studies will also find it interesting.\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. P. Bhatt, G. V. Tagare","offers":[{"title":"Default Title","offer_id":42821195628682,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Kurma_Purana_2_Parts_in_Set_AITM_Vol._20_21.jpg?v=1772710068"},{"product_id":"the-agni-purana-4-parts-in-set-aitm-vol-27-30-ancient-indian-tradition-and-mythology","title":"The Agni Purana 4 Parts in Set (AITM Vols. 27 to 30)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe Agni Purana, like most of the other Puranas, is of an encyclopedic character. Like the parts, this part also contains topics of diverse nature, as a glance through the contents will show. They include the art of wielding common weapons like swords, mace, etc., judicature, settlement of civil disputes and criminal proceedings against offenders, the use of Vedic hymns for accomplishing specific secular and religious purposes, observances for averting bad effects of portents and planets, modes of worshipping various deities, description of the recensions of the Vedas, merit accruing from making gifts of Puranas, etc. Several chapters are devoted to the description of Solar, Lunar, and other royal dynasties. There is a lot of material of medical interest. In addition to human diseases and their treatment by herbs and sacred formulas those of horses and elephants are also discussed and remedies prescribed for their cure: Different kinds of snakes, medical treatment for their bites, the use of herbs, and incantations to remove their poison are taken up at length. In brief, the reader will find a wide range of interesting and useful material therein.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface from the 1st Part\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains the Agni Purana Part I (Chapters 1-100) in English Translation. This is the twenty-seventh Volume in the Series on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of the Series was envisaged and planned in 1970 by Lala Sundar Lal Jam of Messrs Motilal Banarsidass. Hitherto twenty-six volumes of the Series (comprising English translations of\u003cspan\u003e Siva\u003c\/span\u003e, Linga, Bhagavata, Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present Purãna, like all other Purãnas, is of encyclopedic character. The early chapters which open this Part describe the glories of lord Viz in his different forms. There are legends of Viz as Fish saving Manu from drowning in the Cosmic Flood, as a Tortoise supporting Mount Mandara at the churning of the ocean, as Boar slaying Daitya Hirayaka, as Man-lion killing Hirayakasa, as Dwarf cheating Bali, as Paraurama destroying Katriya rulers, as Rama assassinating Rãvaa, as Kra beheading Kathsa, as Buddha preaching the gospel of meditation, as Kalki to slay Mlecchas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGoing ahead, we find that a considerable portion of this Part deals with the Tantrika ritual for the installation and consecration of images of Visnu, Siva, and other deities in their respective temples. A number of chapters relate to the initiation of a novice to the cult and the rites of initiation. The rites are described in detail. They are interspersed with the mystic syllables of Tantras which impart efficacy to the ritual concerned. A number of chapters throw light on the characteristics of images, the mode of their installation, and worship. Scattered here and there are the chapters on creation, on purification of oneself and others, on the positions of fingers (mudras) in worship, and on scores of other topics with details not found in other Puränas. As to the date of this Purana, nothing can be said with certainty. It is a compilation of various works written in different periods, no single date can be assigned to the Purana as a whole. But, what is certain is the fact that a number of sections were written long before the Mahommedan invasion. For instance, the chapter on archery and arms civil administration, and military discipline are purely of Hindu character and can claim antiquity. Chapters on medicine and grammar are also old. Summaries of the Ramayana and\u003cspan\u003e Mahabharata \u003c\/span\u003eindicate that the sections were written when Hinduism was in a flourishing condition and the epic tradition had become sacred. Sections on avataras on polity and judicature on genealogy and history of ancient kings and distinguished personages also belong to pretty olden times. Sections on religions are also old as they seem to have been written when there was no rift among various sects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the Purana contains sections that are obviously later in date. For instance, a considerable number of chapters that deal with the mystic rules, mantras, and ceremonies cannot claim antiquity. They might have been written after the Tantric form of worship had become popular in India.\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;\"\u003eAccording to the definition of the grammarian Panini the etymologist Yaska and the Puranas themselves the word Purana is that which is existing for a long time past. Itihasapurana is held as the fifth Veda in the Chandogyopanisad. The\u003cspan\u003e Vedas \u003c\/span\u003edo not use the word. Purana as referring to the class of literature now known as the Puranas. The Brhamanas refers to the practice of recitation of the Puranas at the sacrifices. The plural usage puranani in the Taitiriya aranyaka leads us to infer that during the day of the Aranyakas of Valmiki refers to the class of literature known as Purans. According to Mahabharata, the itihasapurana had to be used as a supplement to Vedas. It also declares that Veda is afraid that men of little learning would misinterpret it. The Artha sastra of Kautilya names the atharvadeda and Itihasa as Vedas and names the three Vedas Rg, Yajus, and saman.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to a tradition found in Skanda Padma and Matsya Puranas, the Puranas were one single literary piece consisting of three topics\u003cspan\u003e dharma, \u003c\/span\u003eMartha, and kama.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom the Nyayasutrabhasya of Vatsyayana we find that the following three broad divisions of the literature existed (1) the Vedas consisting of the formulae for sacrificial rites and rules relating to them (2) the Itihasa and Purana dealing with the history of world or people and dealing with the history of world or people and (3) the Dharmasastra for the determination of punya and papa in the world. It seems the last section was also incorporated in the Puranas in C.5th or 6th century A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranas hold identical views regarding the origin of the Puranas from the mouth of Brahma the only point of difference is regarding the time of their origin either before or later to the Vedas while the Vedas came out of Brahma in order the Puranas came out at the same time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Puranas are unanimous in their view that Vyasa made the Puranasamhita and instructed his pupil Lomaharsana whom he entrusted the work of spreading it. This is considered to have been at a time when the Vedas were divided into four. Vedavyasa who had the knowledge of the Puranas is said to have composed the Pranasamhita based on the akhyana, Upakhyana and gatha, etc. while the akhyana is the narration about an incident in which the speaker himself has witnessed the upakhyana is that which was heard somebody and retold. Gathas are the metrical quotations found in the Vedas Brahmanas etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe also find a traditional definition in some of the Puranas according to which a Purana should comprise the five topics namely (1) the primary creation (2) the secondary creation (3) the genealogy of gods and sages (4) the periods of Manu and (5) the accounts of royal genealogy. While some of the Puranas satisfy this definition most of them do not.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlmost all the Puranas contain either brief or in detail these topics. The first topic Sarga concerns with the creation of the categories divided into three groups Prakrta, Vaikrta, and Ubhayatmaka. The first group consists of the following (1) mahat (2) ahankara (3) Bhutatamatras (4) indriya (Jnana and kriya) (5) manas (6) tamas (tamisra, andhatamisra, tamas, moha and mahamoha). The second group consists of (1) urdhvasrotaks (higher orders) (2) tiryaksrotas (lower orders) and (3) arvaksrokas (middle orders). The last group consists of Kaumara sarga creation of sanaka, Sanandana, Sanatana and Sanata kumara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second topic namely the pratisarga, describes the different kinds of pralaya naimitika, prakrtika, nitya and atantika, the naimititika is that which takes place at the end of Brahma’s one day i.e. a Kalpa. It lasts during the period of Brahma’s night. The prakrtika is that in which the seven prakrtis (mahat ahankara and the five tanmatras) merge in that one which was the cause of their origin at the end of parardha (fifty years) of Brahma’s life. The Nitya is that which takes place every day during the night when all go to sleep. The atyantika takes place at the end of hundred years of Brahma’s life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe third one the vamsa is that which gives an account of the genealogy of the kings and sages belonging to the past present and future rajnam brahmaprasutanam vam sastraikaliko nva yah.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fourth one the manavantara gives the names of Manus their periods the names of sages Indra etc. (manvantaram manurdeva manuputrah surevarah rsayo msavatarasca hareh sadvidhamucyate.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fifth one the vamsanucaria describes the lives of great sages and kings born in a particular lineage (vamsamcaritam tesam vrttam vamsadharasca ye.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever these topics are very meagerly represented in most of the Puranas. The above subjects are dealt with in a comparatively abridged form in Agni P. and Gar, P. and paraphrased in Vayu P there are only three cases of a complete description of these five topics in the Purana literature namely in the Brahma P, Brahmanda P, Vay. P and Mat P. Pargiter opined that there was one complete harmonious account from which others were reproduced.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlmost all the Puranas have a sectarian character according to the cult of the deity they adhere to. This gave rise to new definitions for the Puranas. According to the Brahmavaivarta the five characteristics. The Bhagavata also prescribes ten characteristics of a Purana. There are creation details of creation duties of sentient beings protection of devotees ages of manu, dynasties of kings and sages, the career of individuals dissolution of the world cause of creation, and Brahma. The Matsyapurana adds in addition to the above ten characteristics the following characteristics also the glorification of Brahma, Visnu, Surya, and Rudra, dissolution and preservation of the world, and the four purusarthas. The Jayamasngala a commentary on the Arthasastra of Kautilya quotes a verse from some old work giving a new set of five topics such as the creation existence destruction the pursuit of righteousness and liberation for a Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface from the 2nd Part\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains the Agni Purana Part I (Chapters 1-100) in English Translation. This is the twenty-seventh Volume in the Series on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of the Series was envisaged and planned in 1970 by Lala Sundar Lal Jam of Messrs Motilal Banarsidass. Hitherto twenty-six volumes of the Series (comprising English translations of Siva, Linga, Bhagavata, Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Purana, like most of the other Purãnas, is of encyclopedic character. Like the first part, this part of the Agni Purana contains topics of diverse nature. Nevertheless, there is unity under diversity. For example, Chapters 101-106 which open this part deal with the subject of architecture in relation to temple edifice, house-building, and town planning. Ch. 107-l08 describes Svayambhuva creation and the Cosmographical account of the Universe. Chs. 109-116 deal with the sacred places of pilgrimage on the\u003cspan\u003e Ganges\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Narmada as well as on the Srisaila mountain. Among the holy places, Vãränasi, Pukara, Kurukshetra, Rajagiha, Prayaga, and Gaya figure prominently. Ch. 117 describes the mode of performing ancestral rites at these places. Chs. 118 to 120 are devoted to the description of Continents with special reference to Bharata, the sub-continent of Jambudvipa. Chs. 121 to 149 relate to astrology and astronomy in relation to war. They also outline a number of stratagems and tantric rites for running the administration and gaining victory in war. From the study of these and other chapters on polity, it appears that the statesman of the Agnipurana is in favor of Imperial power to be vested in the Sovereign who is ambitious for world conquest. The ambitious monarch is asked to seek success from all quarters, especially from superpowers such as Kubjika, Camucda, Aghorã, and Varadê, these being the various forms of goddess Sivà, the consort of Lord Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom these topics, the Agnipurana proceeds to the description of Manvantaras (giving names of Manus, sages, and Indra for each cycle of Manu), Asramas (Stages of life), Samskaras (Purificatory rites) from birth to death (150-167) Ch. 168 to 174 relate to atonements for various offenses and expiations for sins. Chs. 175 to 207 describe religious vows – obligatory and occasional some of which are not found in the Smrtigranthas. Chs. 208-213 dwell upon gifts and corporeal austerities (Vratas) of pious nature. Ch. 214 describes the system of veins in the body and their functions. Chs. 218 to 237 constitute the discourse of Puskara to Vaistha on the king’s coronation. Appointment of assistants and the code of their conduct fortification, kings duties policy, code of law, military expedition omens presaging victory or defeat in war six expedient rites preceding the march of the army, and a hymn to\u003cspan\u003e Lakshmi \u003c\/span\u003efor success. Chs. 238 to 242 include Rama’s discourse to Laksmana on the eve of battle in Lanka on the duties of the monarch six expedients and four ways of policy and a harangue on king’s statesmanship.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom these topics, the Agnipurana proceeds to some miscellaneous topics such as the description of physiognomy of men and women royal fan, bow and sword (245) testing of gems (246) site for building (247) worship of Visnu (248) science of archery and the method of using a noose (249-251).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis wide range of subjects is most interesting and informative the treatment of each topic comprising one or more chapters is lucid and unitary in expression and thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface from the 3rd Part\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains the Agni Purana Part I (Chapters 1-100) in English Translation. This is the twenty-seventh Volume in the Series on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of the Series was envisaged and planned in 1970 by Lala Sundar Lal Jam of Messrs Motilal Banarsidass. Hitherto twenty-six volumes of the Series (comprising English translations of Siva, Linga, Bhagavata, Garuda, Narada, Kurma, and Brahmanda Puranas) have been published and released for sale.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Agni Purana like most of the other Puranas is of an encyclopedic character. The first two parts also contain topics of diverse nature as a glance through the contents will show. They include the art of settlement of civil disputes and criminal proceedings against offenders the use of Vedic hymns for accomplishing specific secular and religious purposes, observances for averting bad effects of portents and planets modes of worshipping various deities, description of the recessions of the Vedas merits accruing from making gifts of Puranas, etc. several chapters are devoted to the description of Solar, Lunar and other royal dynasties. There is a lot of material of medical interest. In addition to human diseases and their treatment are also discussed and remedies are prescribed for their cure. Different kinds of snakes' medical treatment for their bites the use of herbs and incantations to remove this poison are taken up at length. In brief, the reader will find a wide range of interesting and useful material therein.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is our pleasant duty to put on record our sincere thanks to Dr. R.N. Dandekar and the UNESCO authorities for their kind encouragement and valuable help which render this work more useful than it would otherwise have been. We are extremely grateful to Dr. Gangadharana of the\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eDepartment University of Madras for his lucid translation of the text. We also thank all those who have been helpful in our project.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface from the 4th Part\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis thirtieth volume in the series on Ancient Indian Tradition and Mythology forms the fourth and last part of the Agni Purana. It contains the English translation of chapters 312-383.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of this series was envisaged in 1970 by the late Lala Sundar Lal Jain of Messers Motilal Banarsidass. Thirty-six volumes of the series including the present one have so far been published and others are in progress. With the release of this volume complete sets of the translation of ten Mahapuranas, Viz, Agni Bhagavata, Brahma Brahmanda, Garuda, Kurma Linga, Narada, Siva, and Varatha are now available to interested readers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTwo attractive and very useful features of this part of the Agni Purana are (1) a new Introduction supplementing the one added to Part I and giving additional information about the subject matter discussed in the various chapters of the Purana and its salient points and thus rendering superfluous any attempt to give a summary of the contents of the present Part here and (2) also a detailed Index covering all the four parts of the Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is our pleasant duty to put on record our sincere thanks to Dr. R.N. Dandekar and the UNESCO authorities for their kind encouragement and valuable help which render this work more useful than it would otherwise have been. We are extremely grateful to Dr. Gangadharana of the Sanskrit Department University of Madras for his lucid translation of the text. We also thank all those who have been helpful in our project.\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 cellspacing=\"10\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003eviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Fish\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Tortoise\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Boar\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Rama\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Kauravas and Pandavas\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eStory of the Mahabharata\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eAscendance of Pandavas to heaven\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visnu as Buddha and Kalki\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eCreation\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eGenealogy of Svayambhuva Manu\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eSecondary Creation: the progeny of Kasyapa\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003ePrimary Creation\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eMethod of worshipping Visnu and other gods\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eBath prior to a religious rite\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eMode of performing worship\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eMode of constructing the sacrificial pit and the oblations unto fire\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Vasudeva, Sankarsana Pradyumna, and Aniruddha\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003ePosition of fingers in Worship\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eInitiation rite\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eMode of anointment for the preceptor\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eMode of Worshipping Hair in Sarvatobhadra\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping gods in lotus figures\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eMode of cleansing oneself and others\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003ePurifacotory rites\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eInvestiture of the sacred thread for the deity and the installation of the deity\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eMode of performing oblation\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eMode of the consecration of an image\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eMode of performing the investiture of sacred thread\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eMode of the investiture of sacred thread for all gods\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eBenefits of constructing temples\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003ePreparations of ground for constructing temples\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eMode of making the respectful offering to the god\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eMode of performing Consecration\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eConstruction of a temple\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eInstallation of deities in temples\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of the image of Vasudeva\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of pedestals and details relating to images\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of different Salagrama stones\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Salagrama\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eAdoration of twenty-four forms of Visnu\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of forms of Fish etc of Visnu\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of an image of the goddess\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of images of the Sun and other planets\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of images of different forms of goddesses\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of Linga (parabolic representation of Siva)\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eThe dimensions of different varieties of Linga\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of the Pedestal\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eFive divisions of installation\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eConsecration of pitchers\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eConsecration of pitchers\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003ePreliminary consecration of an image\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of the image of Vasudeva\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61.\u003c\/td\u003e\n\u003ctd\u003eConsecration of the door of the temple and the erection of banner\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of the image of Goddess Laksmi\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of other gods and Goddesses, the Sudarsana disc, and the writing of books and their installations\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64.\u003c\/td\u003e\n\u003ctd\u003eMode of the consecration of tanks and ponds\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65.\u003c\/td\u003e\n\u003ctd\u003eBuilding pavilions in front of temples\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66.\u003c\/td\u003e\n\u003ctd\u003eMode of the consecration of other gods\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67.\u003c\/td\u003e\n\u003ctd\u003eRenovation of decayed images\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68.\u003c\/td\u003e\n\u003ctd\u003eMode of taking out a procession and celebration of festivals after fixing the new image\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69.\u003c\/td\u003e\n\u003ctd\u003eMode of conducting the bathing festival\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70.\u003c\/td\u003e\n\u003ctd\u003eMode of planting trees\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71.\u003c\/td\u003e\n\u003ctd\u003eMode of Worshipping\u003cspan\u003e Ganesha\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72.\u003c\/td\u003e\n\u003ctd\u003eMode of bathing and daily worship\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73.\u003c\/td\u003e\n\u003ctd\u003eMode of Worshipping Sun\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74.\u003c\/td\u003e\n\u003ctd\u003eMode of Worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of fire\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Canda (attendant of Siva)\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77.\u003c\/td\u003e\n\u003ctd\u003eMode of Worshipping Kapila\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78.\u003c\/td\u003e\n\u003ctd\u003eMode of the investiture of the sacred thread for the deity\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79.\u003c\/td\u003e\n\u003ctd\u003eInvestiture of the Sacred thread\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80.\u003c\/td\u003e\n\u003ctd\u003eMode of investiture with the fibers of amanaka\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81.\u003c\/td\u003e\n\u003ctd\u003eMode of spiritual initiation\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82.\u003c\/td\u003e\n\u003ctd\u003eMode of performing purificatory initiation\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83.\u003c\/td\u003e\n\u003ctd\u003eMode of spiritual Initiation that removes one's bondage\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84.\u003c\/td\u003e\n\u003ctd\u003eMode of Initiation for Emancipation\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85.\u003c\/td\u003e\n\u003ctd\u003eMode of purifying the Beatific principle of establishment\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86.\u003c\/td\u003e\n\u003ctd\u003eMode of purifying of Scriptural knowledge\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87.\u003c\/td\u003e\n\u003ctd\u003eMode of purification of the principle of peace\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88.\u003c\/td\u003e\n\u003ctd\u003eMode of initiation for attaining liberation\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89.\u003c\/td\u003e\n\u003ctd\u003eInitiation of principles\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90.\u003c\/td\u003e\n\u003ctd\u003eAnointing the disciple after worshipping Siva\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91.\u003c\/td\u003e\n\u003ctd\u003eMantras for worshipping gods\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92.\u003c\/td\u003e\n\u003ctd\u003eMode of installing the image of Siva\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the presiding deity of a ground\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94.\u003c\/td\u003e\n\u003ctd\u003eMode of placing the stone slabs\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of Linga\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96.\u003c\/td\u003e\n\u003ctd\u003eMode of initial consecration of an image\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of lord Siva\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of the image of goddess Gauri\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99.\u003c\/td\u003e\n\u003ctd\u003eMode of installation of the image of sun-god\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100.\u003c\/td\u003e\n\u003ctd\u003eRites of Consecration of Doors of a Temple\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART II\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101.\u003c\/td\u003e\n\u003ctd\u003eMode of consecration of a temple\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102.\u003c\/td\u003e\n\u003ctd\u003eMode of consecrating the flagstaff\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103.\u003c\/td\u003e\n\u003ctd\u003eMode of repair of old or broken lingas\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104.\u003c\/td\u003e\n\u003ctd\u003eGeneral characteristics of a divine edifice\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105.\u003c\/td\u003e\n\u003ctd\u003eMode of worship of the presiding deity of a place\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106.\u003c\/td\u003e\n\u003ctd\u003eVastu relating to Cities\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107.\u003c\/td\u003e\n\u003ctd\u003eThe creation of Svayambhuva Manu\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108.\u003c\/td\u003e\n\u003ctd\u003eCosmographical account\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of sacred spots\u003c\/td\u003e\n\u003ctd\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of\u003cspan\u003e Ganga\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111.\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Prayaga\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of Varanasi\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of Narmada\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of Gaya\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115.\u003c\/td\u003e\n\u003ctd\u003eMode of making a pilgrimage to Gaya\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116.\u003c\/td\u003e\n\u003ctd\u003eMode of making a pilgrimage to Gaya\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117.\u003c\/td\u003e\n\u003ctd\u003eMode of performing the ancestral rites\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118.\u003c\/td\u003e\n\u003ctd\u003eThe Country of Bharata\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119.\u003c\/td\u003e\n\u003ctd\u003eDescription of different continents\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120.\u003c\/td\u003e\n\u003ctd\u003eThe extent of the universe\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121.\u003c\/td\u003e\n\u003ctd\u003eThe Science of Jyotisa (Astronomy and Astrology)\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e122.\u003c\/td\u003e\n\u003ctd\u003ePancanga: The Almanae\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123.\u003c\/td\u003e\n\u003ctd\u003eSvarodaya cakra, Sanicakra, Kurmacakra, Rahucakra\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124.\u003c\/td\u003e\n\u003ctd\u003eThe essence of astrology as described in the Victory in battles\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125.\u003c\/td\u003e\n\u003ctd\u003eDifferent circles which get successful in battle\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e126.\u003c\/td\u003e\n\u003ctd\u003eCombinations of good and bad asterisms\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e127.\u003c\/td\u003e\n\u003ctd\u003eThe auspicious and inauspicious periods of the day are based on certain combinations\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e128.\u003c\/td\u003e\n\u003ctd\u003eThe Kotacakra - a drawing to forecast results\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e129.\u003c\/td\u003e\n\u003ctd\u003eGuide lines for storing and selling grains\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e130.\u003c\/td\u003e\n\u003ctd\u003eDifferent spheres marked by astorisms indicating victory in battle\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e131.\u003c\/td\u003e\n\u003ctd\u003eGhataka cakra, Naracakra, Jayacakra indicate failure or success in battle\u003c\/td\u003e\n\u003ctd\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e132.\u003c\/td\u003e\n\u003ctd\u003eSevacakra and the indication of accrual of benefits\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e133.\u003c\/td\u003e\n\u003ctd\u003eDifferent traits in infants and combinations indicating success in battle\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e134.\u003c\/td\u003e\n\u003ctd\u003eThe sacred formula for the conquest of three worlds\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e135.\u003c\/td\u003e\n\u003ctd\u003eThe formula for success in battle\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e136.\u003c\/td\u003e\n\u003ctd\u003eThe diagram of asterisms indicating the period for undertaking a journey\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e137.\u003c\/td\u003e\n\u003ctd\u003eThe formula is known as Mahamari\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e138.\u003c\/td\u003e\n\u003ctd\u003eThe six accessory acts relating to all mantras\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e139.\u003c\/td\u003e\n\u003ctd\u003eThe names of sixty years of the Hindu cycle and the good or bad results accruing from them\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e140.\u003c\/td\u003e\n\u003ctd\u003eDescription of herbs used in charms\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e141.\u003c\/td\u003e\n\u003ctd\u003eDescription of herbs used in charms, medicines\u003c\/td\u003e\n\u003ctd\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e142.\u003c\/td\u003e\n\u003ctd\u003eDescription of medicinal incantations\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e143.\u003c\/td\u003e\n\u003ctd\u003eMode of worship of Goddess Kubjika\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e144.\u003c\/td\u003e\n\u003ctd\u003eMode of worship of Goddess Kubjika\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e145.\u003c\/td\u003e\n\u003ctd\u003eDifferent Kinds of Mantras and the Rites of locating them.\u003c\/td\u003e\n\u003ctd\u003e416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e146.\u003c\/td\u003e\n\u003ctd\u003eNames of different Goddesses\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e147.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping the goddess Tvarita and others\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e148.\u003c\/td\u003e\n\u003ctd\u003eMode of worship for success in the battle\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e149.\u003c\/td\u003e\n\u003ctd\u003eMode of performing Laksa and Kotihoma\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e150.\u003c\/td\u003e\n\u003ctd\u003eNames of different Manus, different sages, and others during their period.\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e151.\u003c\/td\u003e\n\u003ctd\u003eDuties laid down for different castes\u003c\/td\u003e\n\u003ctd\u003e429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e152.\u003c\/td\u003e\n\u003ctd\u003eDuties of a householder\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e153.\u003c\/td\u003e\n\u003ctd\u003eDuties of a student\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e154.\u003c\/td\u003e\n\u003ctd\u003eRules of Marriage\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e155.\u003c\/td\u003e\n\u003ctd\u003eThe Code of Conduct\u003c\/td\u003e\n\u003ctd\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e156.\u003c\/td\u003e\n\u003ctd\u003ePurification of things\u003c\/td\u003e\n\u003ctd\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e157.\u003c\/td\u003e\n\u003ctd\u003ePollution and Purification\u003c\/td\u003e\n\u003ctd\u003e440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e158.\u003c\/td\u003e\n\u003ctd\u003eKinds of pollution\u003c\/td\u003e\n\u003ctd\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e159.\u003c\/td\u003e\n\u003ctd\u003eThe merits of libation and the performance of good deeds.\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e160.\u003c\/td\u003e\n\u003ctd\u003eDuties of a Brahmin leading in the forest\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e161.\u003c\/td\u003e\n\u003ctd\u003eDuties of an ascetic\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e162.\u003c\/td\u003e\n\u003ctd\u003eCode of laws\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e163.\u003c\/td\u003e\n\u003ctd\u003eMode of performing a sraddha\u003c\/td\u003e\n\u003ctd\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e164.\u003c\/td\u003e\n\u003ctd\u003ePropitiatory rite for the planets\u003c\/td\u003e\n\u003ctd\u003e461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e165.\u003c\/td\u003e\n\u003ctd\u003eCode of conduct\u003c\/td\u003e\n\u003ctd\u003e463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e166.\u003c\/td\u003e\n\u003ctd\u003eDuties of different castes\u003c\/td\u003e\n\u003ctd\u003e465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e167.\u003c\/td\u003e\n\u003ctd\u003ePropitiatory rite for the planets\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e168.\u003c\/td\u003e\n\u003ctd\u003eKinds of major sins\u003c\/td\u003e\n\u003ctd\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e169.\u003c\/td\u003e\n\u003ctd\u003eAtonements for various offenses\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e170.\u003c\/td\u003e\n\u003ctd\u003eExpiations for association with major sinners\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e171.\u003c\/td\u003e\n\u003ctd\u003eDescription of certain subtle expiations\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e172.\u003c\/td\u003e\n\u003ctd\u003eThe hymn which destroys sins\u003c\/td\u003e\n\u003ctd\u003e483\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e173.\u003c\/td\u003e\n\u003ctd\u003eDifferent expiations for different sins\u003c\/td\u003e\n\u003ctd\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e174.\u003c\/td\u003e\n\u003ctd\u003eExpiations for discontinuing the worship of gods\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e175.\u003c\/td\u003e\n\u003ctd\u003eRules and regulations relating to the Vows\u003c\/td\u003e\n\u003ctd\u003e492\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e176.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the first lunar day\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e177.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the second lunar day\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e178.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the third lunar day\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e179.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the fourth lunar day\u003c\/td\u003e\n\u003ctd\u003e503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e180.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the fifth lunar day\u003c\/td\u003e\n\u003ctd\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e181.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the sixth lunar day\u003c\/td\u003e\n\u003ctd\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e182.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the seventh lunar day\u003c\/td\u003e\n\u003ctd\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e183.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the eighth lunar day\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e184.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the eighth lunar day\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e185.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the ninth lunar day\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e186.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the tenth lunar day\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e187.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the eleventh lunar day\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e188.\u003c\/td\u003e\n\u003ctd\u003eVows observed on the twelfth lunar day\u003c\/td\u003e\n\u003ctd\u003e512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e189.\u003c\/td\u003e\n\u003ctd\u003eRules of observing Sravanadvadasi vrata\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e190.\u003c\/td\u003e\n\u003ctd\u003eMode of practicing vows on the thirteenth lunar day\u003c\/td\u003e\n\u003ctd\u003e514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e191.\u003c\/td\u003e\n\u003ctd\u003eMode of practicing vows on the thirteenth lunar day\u003c\/td\u003e\n\u003ctd\u003e515\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e192.\u003c\/td\u003e\n\u003ctd\u003eVows to be observed on the fourteenth lunar day\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e193.\u003c\/td\u003e\n\u003ctd\u003eDescription of Sivaratrivrata\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e194.\u003c\/td\u003e\n\u003ctd\u003eDetails relating to the vows of Asoka Purnima\u003c\/td\u003e\n\u003ctd\u003e518\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e195.\u003c\/td\u003e\n\u003ctd\u003eVows relating to the weak-days\u003c\/td\u003e\n\u003ctd\u003e519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e196.\u003c\/td\u003e\n\u003ctd\u003eVows relating to different asterisms\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e197.\u003c\/td\u003e\n\u003ctd\u003eVows performed on certain days\u003c\/td\u003e\n\u003ctd\u003e522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e198.\u003c\/td\u003e\n\u003ctd\u003eVows performed in different months\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e199.\u003c\/td\u003e\n\u003ctd\u003eVows relating to different seasons\u003c\/td\u003e\n\u003ctd\u003e524\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e200.\u003c\/td\u003e\n\u003ctd\u003eVow of giving a gift of a lamp\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e201.\u003c\/td\u003e\n\u003ctd\u003eMode of Worshipping Visnu in a figure of nine Compartments\u003c\/td\u003e\n\u003ctd\u003e527\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e202.\u003c\/td\u003e\n\u003ctd\u003eDifferent flowers used in worship\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e203.\u003c\/td\u003e\n\u003ctd\u003eThe nature of hell\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e204.\u003c\/td\u003e\n\u003ctd\u003eMode of practicing the vow of fasting for stipulated months\u003c\/td\u003e\n\u003ctd\u003e533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e205.\u003c\/td\u003e\n\u003ctd\u003eMode of performing the Bhismapancakavrata\u003c\/td\u003e\n\u003ctd\u003e534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e206.\u003c\/td\u003e\n\u003ctd\u003eMode of offering the water of libation to the Venerable sage: Agastya\u003c\/td\u003e\n\u003ctd\u003e535\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e207.\u003c\/td\u003e\n\u003ctd\u003eMode of performing Kaumuda vrata\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e208.\u003c\/td\u003e\n\u003ctd\u003eRules and regulations relating to vows and gifts in general\u003c\/td\u003e\n\u003ctd\u003e538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e209.\u003c\/td\u003e\n\u003ctd\u003eRules relating to gifts\u003c\/td\u003e\n\u003ctd\u003e539\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e210.\u003c\/td\u003e\n\u003ctd\u003eSixteen great gifts\u003c\/td\u003e\n\u003ctd\u003e544\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e211.\u003c\/td\u003e\n\u003ctd\u003eDifferent kinds of gifts\u003c\/td\u003e\n\u003ctd\u003e546\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e212.\u003c\/td\u003e\n\u003ctd\u003eGifts granting the desired fruits\u003c\/td\u003e\n\u003ctd\u003e552\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e213.\u003c\/td\u003e\n\u003ctd\u003eMode of making a gift of the earth and its benefits\u003c\/td\u003e\n\u003ctd\u003e555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e214.\u003c\/td\u003e\n\u003ctd\u003eThe system of veins in the body and their benefits\u003c\/td\u003e\n\u003ctd\u003e556\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e215.\u003c\/td\u003e\n\u003ctd\u003eMode of reciting Gayatri and its greatness\u003c\/td\u003e\n\u003ctd\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e216.\u003c\/td\u003e\n\u003ctd\u003eInstructions relating to Gayatri\u003c\/td\u003e\n\u003ctd\u003e563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e217.\u003c\/td\u003e\n\u003ctd\u003eVasistha's hymn to lord Siva\u003c\/td\u003e\n\u003ctd\u003e564\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e218.\u003c\/td\u003e\n\u003ctd\u003eMode of performing the Coronation of a King\u003c\/td\u003e\n\u003ctd\u003e566\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e219.\u003c\/td\u003e\n\u003ctd\u003esacred syllables for the coronation\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e220.\u003c\/td\u003e\n\u003ctd\u003eThe accomplishment of assistance of the king\u003c\/td\u003e\n\u003ctd\u003e573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e221.\u003c\/td\u003e\n\u003ctd\u003eCode of Conduct for the Servants\u003c\/td\u003e\n\u003ctd\u003e575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e222.\u003c\/td\u003e\n\u003ctd\u003eConstruction of forts\u003c\/td\u003e\n\u003ctd\u003e576\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e223.\u003c\/td\u003e\n\u003ctd\u003eDuties of a king\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e224.\u003c\/td\u003e\n\u003ctd\u003eDuties of a king in the harem\u003c\/td\u003e\n\u003ctd\u003e581\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e225.\u003c\/td\u003e\n\u003ctd\u003eDuties of a King\u003c\/td\u003e\n\u003ctd\u003e584\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e226.\u003c\/td\u003e\n\u003ctd\u003eMeans of Conciliation\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e227.\u003c\/td\u003e\n\u003ctd\u003eCode of Criminal Laws\u003c\/td\u003e\n\u003ctd\u003e588\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e228.\u003c\/td\u003e\n\u003ctd\u003eInstructions relating to a military expedition\u003c\/td\u003e\n\u003ctd\u003e594\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e229.\u003c\/td\u003e\n\u003ctd\u003eSignificance of dreams\u003c\/td\u003e\n\u003ctd\u003e595\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e230.\u003c\/td\u003e\n\u003ctd\u003eInauspicious auguries\u003c\/td\u003e\n\u003ctd\u003e597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e231.\u003c\/td\u003e\n\u003ctd\u003eGood and bad auguries known from the sounds of animals and birds\u003c\/td\u003e\n\u003ctd\u003e598\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e232.\u003c\/td\u003e\n\u003ctd\u003eOmens known from birds\u003c\/td\u003e\n\u003ctd\u003e600\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e233.\u003c\/td\u003e\n\u003ctd\u003ePropitious periods for undertaking an expedition\u003c\/td\u003e\n\u003ctd\u003e604\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e234.\u003c\/td\u003e\n\u003ctd\u003eSix expedients used by the King\u003c\/td\u003e\n\u003ctd\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e235.\u003c\/td\u003e\n\u003ctd\u003eDaily duties of a king\u003c\/td\u003e\n\u003ctd\u003e608\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e236.\u003c\/td\u003e\n\u003ctd\u003eRites preceding the march of a king\u003c\/td\u003e\n\u003ctd\u003e609\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e237.\u003c\/td\u003e\n\u003ctd\u003eA hymn to Laksmi for success\u003c\/td\u003e\n\u003ctd\u003e615\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e238.\u003c\/td\u003e\n\u003ctd\u003eEthics narrated by Rama\u003c\/td\u003e\n\u003ctd\u003e617\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e239.\u003c\/td\u003e\n\u003ctd\u003eDuties of a King\u003c\/td\u003e\n\u003ctd\u003e618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e240.\u003c\/td\u003e\n\u003ctd\u003eSix expedients used by a king\u003c\/td\u003e\n\u003ctd\u003e622\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e241.\u003c\/td\u003e\n\u003ctd\u003eFour ways of policy: Conciliation etc.\u003c\/td\u003e\n\u003ctd\u003e624\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e242.\u003c\/td\u003e\n\u003ctd\u003eStatesmanship for a king\u003c\/td\u003e\n\u003ctd\u003e629\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e243.\u003c\/td\u003e\n\u003ctd\u003ePhysiognomy of men and their indications\u003c\/td\u003e\n\u003ctd\u003e635\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e244.\u003c\/td\u003e\n\u003ctd\u003eCharacteristic features of women\u003c\/td\u003e\n\u003ctd\u003e637\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e245.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of the royal fan, bow, and sword\u003c\/td\u003e\n\u003ctd\u003e638\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e246.\u003c\/td\u003e\n\u003ctd\u003eTesting of gems\u003c\/td\u003e\n\u003ctd\u003e640\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e247.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of a Site for Building\u003c\/td\u003e\n\u003ctd\u003e642\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e248.\u003c\/td\u003e\n\u003ctd\u003eThe benefit of worshipping Lord Visnu with flowers and leaves\u003c\/td\u003e\n\u003ctd\u003e644\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e249.\u003c\/td\u003e\n\u003ctd\u003eScience of archery\u003c\/td\u003e\n\u003ctd\u003e645\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e250.\u003c\/td\u003e\n\u003ctd\u003eScience of archery\u003c\/td\u003e\n\u003ctd\u003e647\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e251.\u003c\/td\u003e\n\u003ctd\u003eMethod of using a noose\u003c\/td\u003e\n\u003ctd\u003e649\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART III\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e252.\u003c\/td\u003e\n\u003ctd\u003eThe mode of wielding the swords, maces, etc.\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e253.\u003c\/td\u003e\n\u003ctd\u003eThe description of the administration of justice\u003c\/td\u003e\n\u003ctd\u003e653\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e254.\u003c\/td\u003e\n\u003ctd\u003eDebts and their repayments\u003c\/td\u003e\n\u003ctd\u003e659\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e255.\u003c\/td\u003e\n\u003ctd\u003eDescription of rules relating to disputes and different kinds of ordeals\u003c\/td\u003e\n\u003ctd\u003e661\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e256.\u003c\/td\u003e\n\u003ctd\u003eDescription of the procedure for division of properties\u003c\/td\u003e\n\u003ctd\u003e666\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e257.\u003c\/td\u003e\n\u003ctd\u003eSettlement of disputes relating to the boundaries of fields\u003c\/td\u003e\n\u003ctd\u003e670\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e258.\u003c\/td\u003e\n\u003ctd\u003ePunishment for making defamatory speeches and committing other offenses\u003c\/td\u003e\n\u003ctd\u003e675\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e259.\u003c\/td\u003e\n\u003ctd\u003eThe application of the mantras of the Rgveda\u003c\/td\u003e\n\u003ctd\u003e683\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e260.\u003c\/td\u003e\n\u003ctd\u003eThe use of the hymns of Yajurveda\u003c\/td\u003e\n\u003ctd\u003e695\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e261.\u003c\/td\u003e\n\u003ctd\u003eThe use of the hymns of Samaveda\u003c\/td\u003e\n\u003ctd\u003e704\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e262.\u003c\/td\u003e\n\u003ctd\u003eThe use of the hymns of Atharvaveda\u003c\/td\u003e\n\u003ctd\u003e707\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e263.\u003c\/td\u003e\n\u003ctd\u003eAppeasing rites for portents\u003c\/td\u003e\n\u003ctd\u003e710\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e264.\u003c\/td\u003e\n\u003ctd\u003eWorship of gods to ward off the effects of portents and mode of offering the Vaisvadeva ball\u003c\/td\u003e\n\u003ctd\u003e713\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e265.\u003c\/td\u003e\n\u003ctd\u003eThe sacred bathing of the deities\u003c\/td\u003e\n\u003ctd\u003e716\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e266.\u003c\/td\u003e\n\u003ctd\u003eThe mode of performing the ceremonial bathing to wash off obstacles\u003c\/td\u003e\n\u003ctd\u003e718\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e267.\u003c\/td\u003e\n\u003ctd\u003eCeremonial bathing known as Mahesvara and other kinds of ablutions\u003c\/td\u003e\n\u003ctd\u003e719\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e268.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Indra, doing nirajana (relating to King's expedition) and other rites\u003c\/td\u003e\n\u003ctd\u003e722\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e269.\u003c\/td\u003e\n\u003ctd\u003eThe sacred formulas for the consecration of the umbrella and other royal insignia\u003c\/td\u003e\n\u003ctd\u003e725\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e270.\u003c\/td\u003e\n\u003ctd\u003eA hymn to Visnu that destroys Evil\u003c\/td\u003e\n\u003ctd\u003e728\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e271.\u003c\/td\u003e\n\u003ctd\u003eThe different recensions of the Vedas\u003c\/td\u003e\n\u003ctd\u003e730\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e272.\u003c\/td\u003e\n\u003ctd\u003eThe meritoriousness of making gifts of the different Puranas\u003c\/td\u003e\n\u003ctd\u003e732\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e273.\u003c\/td\u003e\n\u003ctd\u003eThe description of the solar race\u003c\/td\u003e\n\u003ctd\u003e735\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e274.\u003c\/td\u003e\n\u003ctd\u003eDescription of the lunar race\u003c\/td\u003e\n\u003ctd\u003e738\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e275.\u003c\/td\u003e\n\u003ctd\u003eDescription of the dynasty of Yadu\u003c\/td\u003e\n\u003ctd\u003e740\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e276.\u003c\/td\u003e\n\u003ctd\u003eThe manifestations of the Lord Visnu\u003c\/td\u003e\n\u003ctd\u003e744\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e277.\u003c\/td\u003e\n\u003ctd\u003eThe narration of the lineage of Anga\u003c\/td\u003e\n\u003ctd\u003e747\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e278.\u003c\/td\u003e\n\u003ctd\u003eThe description of the lineage of Puru\u003c\/td\u003e\n\u003ctd\u003e748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e279.\u003c\/td\u003e\n\u003ctd\u003eThe description of the potent remedies\u003c\/td\u003e\n\u003ctd\u003e751\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e280.\u003c\/td\u003e\n\u003ctd\u003eThe remedies for all the diseases\u003c\/td\u003e\n\u003ctd\u003e757\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e281.\u003c\/td\u003e\n\u003ctd\u003eThe description of the characteristics of the different tastes and the qualities of the herbs\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e282.\u003c\/td\u003e\n\u003ctd\u003eDescription of horticulture\u003c\/td\u003e\n\u003ctd\u003e764\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e283.\u003c\/td\u003e\n\u003ctd\u003eThe remedial herbs for all the diseases\u003c\/td\u003e\n\u003ctd\u003e766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e284.\u003c\/td\u003e\n\u003ctd\u003eThe narration of sacred formulas that are medicinal\u003c\/td\u003e\n\u003ctd\u003e770\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e285.\u003c\/td\u003e\n\u003ctd\u003eThey accomplished recipes that would revive the dead.\u003c\/td\u003e\n\u003ctd\u003e772\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e286.\u003c\/td\u003e\n\u003ctd\u003eCollection of medical recipes\u003c\/td\u003e\n\u003ctd\u003e778\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e287.\u003c\/td\u003e\n\u003ctd\u003eThe treatment of the diseases of elephants\u003c\/td\u003e\n\u003ctd\u003e781\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e288.\u003c\/td\u003e\n\u003ctd\u003eThe diseases of the horses and the management of the horses\u003c\/td\u003e\n\u003ctd\u003e784\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e289.\u003c\/td\u003e\n\u003ctd\u003eThe characteristics of the horses and the treatment of the diseases of the horses\u003c\/td\u003e\n\u003ctd\u003e789\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e290.\u003c\/td\u003e\n\u003ctd\u003ePropitiatory rites for curing the ailments of horses\u003c\/td\u003e\n\u003ctd\u003e794\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e291.\u003c\/td\u003e\n\u003ctd\u003ePropitiatory rites for curing the ailments of elephants\u003c\/td\u003e\n\u003ctd\u003e795\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e292.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of cows and their welfare\u003c\/td\u003e\n\u003ctd\u003e798\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e293.\u003c\/td\u003e\n\u003ctd\u003eDifferent kinds of mantras and their nomenclature\u003c\/td\u003e\n\u003ctd\u003e802\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e294.\u003c\/td\u003e\n\u003ctd\u003eThe characteristics of different kinds of serpents\u003c\/td\u003e\n\u003ctd\u003e807\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e295.\u003c\/td\u003e\n\u003ctd\u003eThe medical treatment for a serpent bite\u003c\/td\u003e\n\u003ctd\u003e811\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e296.\u003c\/td\u003e\n\u003ctd\u003eThe five constituents of the worship of Rudra\u003c\/td\u003e\n\u003ctd\u003e814\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e297.\u003c\/td\u003e\n\u003ctd\u003eThe remedial mantra that would remove poison\u003c\/td\u003e\n\u003ctd\u003e817\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e298.\u003c\/td\u003e\n\u003ctd\u003eThe treatment for the poison due to snakes such as the gonasa and others\u003c\/td\u003e\n\u003ctd\u003e818\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e299.\u003c\/td\u003e\n\u003ctd\u003eRecipes for the diseases of infants\u003c\/td\u003e\n\u003ctd\u003e820\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e300.\u003c\/td\u003e\n\u003ctd\u003eDescription of the mantras which remove the baneful influences of planets\u003c\/td\u003e\n\u003ctd\u003e826\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e301.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worship of the Sun\u003c\/td\u003e\n\u003ctd\u003e830\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e302.\u003c\/td\u003e\n\u003ctd\u003eDescription of different kinds of potential mantras and herbs\u003c\/td\u003e\n\u003ctd\u003e832\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e303.\u003c\/td\u003e\n\u003ctd\u003eThe propitiation of the letters of one's limbs to ward off evil\u003c\/td\u003e\n\u003ctd\u003e835\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e304.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worship of Siva with the mantra of five syllables\u003c\/td\u003e\n\u003ctd\u003e837\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e305.\u003c\/td\u003e\n\u003ctd\u003eThe fifty-five names of (Lord) Visnu and their greatness\u003c\/td\u003e\n\u003ctd\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e306.\u003c\/td\u003e\n\u003ctd\u003eDescription of the mantras to be repeated to ward off evil incantations etc.\u003c\/td\u003e\n\u003ctd\u003e843\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e307.\u003c\/td\u003e\n\u003ctd\u003eDescription of the mantras that would stupefy the three worlds\u003c\/td\u003e\n\u003ctd\u003e845\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e308.\u003c\/td\u003e\n\u003ctd\u003eOn the mode of worship of goddess Laksmi and others that confer immense benefits\u003c\/td\u003e\n\u003ctd\u003e849\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e309.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worship of Tvarita\u003c\/td\u003e\n\u003ctd\u003e852\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e310.\u003c\/td\u003e\n\u003ctd\u003eThe narration of the spell relating to Tvarita\u003c\/td\u003e\n\u003ctd\u003e854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e311.\u003c\/td\u003e\n\u003ctd\u003eThe location of the basic mantras of Tvarita and her worship\u003c\/td\u003e\n\u003ctd\u003e858\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART IV\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e312.\u003c\/td\u003e\n\u003ctd\u003eThe occasions for the use of the Tvarita-mantra and the benefits\u003c\/td\u003e\n\u003ctd\u003e863\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e313.\u003c\/td\u003e\n\u003ctd\u003eThe mantras relating to the worship of different gods\u003c\/td\u003e\n\u003ctd\u003e865\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e314.\u003c\/td\u003e\n\u003ctd\u003eMantras relating to the worship of Goddess Tvarita\u003c\/td\u003e\n\u003ctd\u003e868\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e315.\u003c\/td\u003e\n\u003ctd\u003eThe narration of mantras relating to paralyzing, captivating, etc.\u003c\/td\u003e\n\u003ctd\u003e871\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e316.\u003c\/td\u003e\n\u003ctd\u003eThe narration of different kinds of mantras\u003c\/td\u003e\n\u003ctd\u003e872\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e317.\u003c\/td\u003e\n\u003ctd\u003eThe different kinds of mantras of Siva\u003c\/td\u003e\n\u003ctd\u003e873\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e318.\u003c\/td\u003e\n\u003ctd\u003eThe mode of worshipping Ganapati, accomplishing all things\u003c\/td\u003e\n\u003ctd\u003e876\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e319.\u003c\/td\u003e\n\u003ctd\u003eMode of worshipping Vagisvari (Goddess of speech)\u003c\/td\u003e\n\u003ctd\u003e878\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e320.\u003c\/td\u003e\n\u003ctd\u003eThe different mystic diagrams\u003c\/td\u003e\n\u003ctd\u003e879\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e321.\u003c\/td\u003e\n\u003ctd\u003eThe appeasing rites relating to Aghorastra\u003c\/td\u003e\n\u003ctd\u003e883\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e322.\u003c\/td\u003e\n\u003ctd\u003eThe appeasing rite employing the mantra of the weapon of Pasupati\u003c\/td\u003e\n\u003ctd\u003e885\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e323.\u003c\/td\u003e\n\u003ctd\u003eThe mantra of the weapons of Aghora and the six constituents\u003c\/td\u003e\n\u003ctd\u003e887\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e324.\u003c\/td\u003e\n\u003ctd\u003eAppeasing rite for lord Siva\u003c\/td\u003e\n\u003ctd\u003e891\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e325.\u003c\/td\u003e\n\u003ctd\u003eThe benefits of wearing the rosary beads and counting of the formulae with them\u003c\/td\u003e\n\u003ctd\u003e894\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e326.\u003c\/td\u003e\n\u003ctd\u003eDescription of the mode of worshipping Goddess Gauri for gaining enjoyment, emancipation, etc.\u003c\/td\u003e\n\u003ctd\u003e896\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e327.\u003c\/td\u003e\n\u003ctd\u003eThe greatness of establishing a linga and worship with the accessories\u003c\/td\u003e\n\u003ctd\u003e899\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e328.\u003c\/td\u003e\n\u003ctd\u003eThe rules of prosody\u003c\/td\u003e\n\u003ctd\u003e901\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e329.\u003c\/td\u003e\n\u003ctd\u003eAn abridgment of rules of prosody relating to the Vedic meters\u003c\/td\u003e\n\u003ctd\u003e902\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e330.\u003c\/td\u003e\n\u003ctd\u003eAn abridgment of the rules of meters\u003c\/td\u003e\n\u003ctd\u003e902\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e331.\u003c\/td\u003e\n\u003ctd\u003eMeters of different kinds\u003c\/td\u003e\n\u003ctd\u003e905\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e332.\u003c\/td\u003e\n\u003ctd\u003eThe meters of un-equal characteristics in the four quarters\u003c\/td\u003e\n\u003ctd\u003e908\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e333.\u003c\/td\u003e\n\u003ctd\u003eDescription of meters having equal characteristics in the alternate quarters\u003c\/td\u003e\n\u003ctd\u003e910\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e334.\u003c\/td\u003e\n\u003ctd\u003eDescription of meters having similar characteristics in the four quarters\u003c\/td\u003e\n\u003ctd\u003e911\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e335.\u003c\/td\u003e\n\u003ctd\u003eThe tabular representation of long and short vowels of different meters\u003c\/td\u003e\n\u003ctd\u003e915\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e336.\u003c\/td\u003e\n\u003ctd\u003eDescription of phonetics\u003c\/td\u003e\n\u003ctd\u003e915\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e337.\u003c\/td\u003e\n\u003ctd\u003eDescription of the characteristics of a kavya\u003c\/td\u003e\n\u003ctd\u003e918\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e338.\u003c\/td\u003e\n\u003ctd\u003eDescription of the different types of drama\u003c\/td\u003e\n\u003ctd\u003e921\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e339.\u003c\/td\u003e\n\u003ctd\u003eDescription of the sentiments, emotions, hero, etc.\u003c\/td\u003e\n\u003ctd\u003e923\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e340.\u003c\/td\u003e\n\u003ctd\u003eDescription of diction and mode\u003c\/td\u003e\n\u003ctd\u003e927\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e341.\u003c\/td\u003e\n\u003ctd\u003eDescription of the actions and movements of the limbs\u003c\/td\u003e\n\u003ctd\u003e928\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e342.\u003c\/td\u003e\n\u003ctd\u003eDefinition of dramatic representation\u003c\/td\u003e\n\u003ctd\u003e930\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e343.\u003c\/td\u003e\n\u003ctd\u003eDefinition of the embellishment of words\u003c\/td\u003e\n\u003ctd\u003e933\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e344.\u003c\/td\u003e\n\u003ctd\u003eDescription of the embellishment of sense\u003c\/td\u003e\n\u003ctd\u003e939\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e345.\u003c\/td\u003e\n\u003ctd\u003eThe embellishments of sound and sense\u003c\/td\u003e\n\u003ctd\u003e942\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e346.\u003c\/td\u003e\n\u003ctd\u003eInvestigation into poetic excellence\u003c\/td\u003e\n\u003ctd\u003e944\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e347.\u003c\/td\u003e\n\u003ctd\u003eInvestigation into poetic blemishes\u003c\/td\u003e\n\u003ctd\u003e946\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e348.\u003c\/td\u003e\n\u003ctd\u003eList of mono-syllabic words\u003c\/td\u003e\n\u003ctd\u003e950\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e349.\u003c\/td\u003e\n\u003ctd\u003eThe pratyaharas and fundamental rules in grammar\u003c\/td\u003e\n\u003ctd\u003e953\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e350.\u003c\/td\u003e\n\u003ctd\u003eThe forms of completed euphonic combinations\u003c\/td\u003e\n\u003ctd\u003e954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e351.\u003c\/td\u003e\n\u003ctd\u003ePerfected forms of inflection in the nouns\u003c\/td\u003e\n\u003ctd\u003e957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e352.\u003c\/td\u003e\n\u003ctd\u003eNarration of the finished forms of the substantives in the feminine\u003c\/td\u003e\n\u003ctd\u003e966\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e353.\u003c\/td\u003e\n\u003ctd\u003eThe finished forms of substantives in the neuter\u003c\/td\u003e\n\u003ctd\u003e968\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e354.\u003c\/td\u003e\n\u003ctd\u003eThe relation between a noun and a verb in a sentence\u003c\/td\u003e\n\u003ctd\u003e970\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e355.\u003c\/td\u003e\n\u003ctd\u003eDifferent kinds of compounds\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e356.\u003c\/td\u003e\n\u003ctd\u003eThe rules governing the formation of taddhita (secondary nominal bases)\u003c\/td\u003e\n\u003ctd\u003e976\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e357.\u003c\/td\u003e\n\u003ctd\u003eThe formation of the primary nominal bases by adding primary affixes known as unadi, beginning with affix u\u003c\/td\u003e\n\u003ctd\u003e980\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e358.\u003c\/td\u003e\n\u003ctd\u003eThe completed form of the verbs after adding the conjugational signs etc.\u003c\/td\u003e\n\u003ctd\u003e981\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e359.\u003c\/td\u003e\n\u003ctd\u003eThe finished forms after adding the krt affixes (Primary affixes added to verbs)\u003c\/td\u003e\n\u003ctd\u003e985\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e360.\u003c\/td\u003e\n\u003ctd\u003eThe synonyms of group of words denoting the celestial region and the nether world\u003c\/td\u003e\n\u003ctd\u003e986\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e361.\u003c\/td\u003e\n\u003ctd\u003eThe indeclinables\u003c\/td\u003e\n\u003ctd\u003e996\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e362.\u003c\/td\u003e\n\u003ctd\u003eWords having many meanings\u003c\/td\u003e\n\u003ctd\u003e1001\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e363.\u003c\/td\u003e\n\u003ctd\u003eThe words denoting men and four classes of men\u003c\/td\u003e\n\u003ctd\u003e1005\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e364.\u003c\/td\u003e\n\u003ctd\u003eWords denoting men and four classes of men\u003c\/td\u003e\n\u003ctd\u003e1013\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e365.\u003c\/td\u003e\n\u003ctd\u003eWords relating to the class of brahmins\u003c\/td\u003e\n\u003ctd\u003e1017\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e366.\u003c\/td\u003e\n\u003ctd\u003eWords relating to ksatriya, vaisyas, and other classes\u003c\/td\u003e\n\u003ctd\u003e1018\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e367.\u003c\/td\u003e\n\u003ctd\u003eThe class of words dependent on the substantives\u003c\/td\u003e\n\u003ctd\u003e1024\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e368.\u003c\/td\u003e\n\u003ctd\u003eConstant dissolution, an occasional and total dissolution\u003c\/td\u003e\n\u003ctd\u003e1028\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e369.\u003c\/td\u003e\n\u003ctd\u003eThe description of absolute dissolution and the process of creation\u003c\/td\u003e\n\u003ctd\u003e1030\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e370.\u003c\/td\u003e\n\u003ctd\u003eThe constituent parts of a body\u003c\/td\u003e\n\u003ctd\u003e1034\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e371.\u003c\/td\u003e\n\u003ctd\u003eThe description of hells\u003c\/td\u003e\n\u003ctd\u003e1037\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e372.\u003c\/td\u003e\n\u003ctd\u003eThe major and minor religious observances (yama-s and niyama-s)\u003c\/td\u003e\n\u003ctd\u003e1041\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e373.\u003c\/td\u003e\n\u003ctd\u003eDescription of asanas (different physical postures) and control of breath\u003c\/td\u003e\n\u003ctd\u003e1044\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e374.\u003c\/td\u003e\n\u003ctd\u003eContemplation\u003c\/td\u003e\n\u003ctd\u003e1046\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e375.\u003c\/td\u003e\n\u003ctd\u003eFixing-up of the mind in the object of contemplation\u003c\/td\u003e\n\u003ctd\u003e1049\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e376.\u003c\/td\u003e\n\u003ctd\u003eDeep meditation (samadhi)\u003c\/td\u003e\n\u003ctd\u003e1051\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e377.\u003c\/td\u003e\n\u003ctd\u003eKnowledge of Brahman\u003c\/td\u003e\n\u003ctd\u003e1055\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e378.\u003c\/td\u003e\n\u003ctd\u003eKnowledge of Brahman\u003c\/td\u003e\n\u003ctd\u003e1057\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e379.\u003c\/td\u003e\n\u003ctd\u003eKnowledge of Brahman again\u003c\/td\u003e\n\u003ctd\u003e1059\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e380.\u003c\/td\u003e\n\u003ctd\u003eKnowledge of non-dual Brahman\u003c\/td\u003e\n\u003ctd\u003e1062\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e381.\u003c\/td\u003e\n\u003ctd\u003eThe essence of the Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e1068\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e382.\u003c\/td\u003e\n\u003ctd\u003eThe Yamagita\u003c\/td\u003e\n\u003ctd\u003e1073\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e383.\u003c\/td\u003e\n\u003ctd\u003eThe glorification of the Agnipurana\u003c\/td\u003e\n\u003ctd\u003e1077\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e1085\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"J. L. Shastri, G. P. Bhatt, N. Gangadharan","offers":[{"title":"Default Title","offer_id":42824279195786,"sku":"","price":4000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Untitled_design_12.png?v=1772713896"},{"product_id":"varaha-purana-2-parts-in-set-aitm-vol-31-32-ancient-indian-tradition-and-mythology","title":"Varaha Purana 2 Parts in Set (AITM Vol. 31 \u0026 32)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThe Puranas are classified as Vaisnava, Brahma, or Saiva according to the degree of quality, sattva, rajas, or tamas which they possess in prominence. Judged by this standard the present Purana belongs to the Visnuite class. The majority of the verses relate to Visnuite rituals, stotras, or anecdotes. The Purana eulogizes the ten incarnations of Visnu and proclaims that a devotee attains identity with the lord by reciting and listening to his praise. A number of chapters describe the initiation of devotees to the Visnuite order. The Purana prescribes initiation not only for the Brahmanas but also for the Ksatriyas, Vaisyas, and Sudras.\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eThe Purana records a number of religious vows which a devotee should observe at certain holy places for attaining his desire. Mention may be made in this context of Dvadasi Vrata observed on the twelfth day of the bright fortnight of each month of the year, the ritual is related to the ten incarnations of Visnu, Padmanabha being the eleventh and Dharani (Earth) the twelfth. The Purana contains a number of hymns in praise of Visnu, addressed to his specific forms, under particular names such as Matsya, Varaha, and Kurma. There is a hymn in prose called Brahmaparamaya stotra which was uttered by the Asvins in praise of Visnu.\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eThough predominantly Visnuite in character, the Purana talks highly of lord Siva, describing his origin, exploits, and the destruction of Daksa's sacrifice in particular. The Purana is emphatic about the identity of the Trinity, a single entity assuming manifold forms such as Visnu, Brahma, Siva, and others.\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eBesides the worship of the Trinity, we find the cult of Mother Goddesses as the distinct feature of this work. These Mothers are allied to Siva and their origin is traced to the fury of Siva, the purpose being the destruction of asuras.\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eIn the miscellany of topics, we can include the glory and greatness of holy centers, gifts of cows, enumeration of sins and their expiation, causes of sufferings in hell, and of enjoyment in heaven. Finally, this Part describes Sraddhakalpa (the institution of obsequious rites and rituals).\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. P. Bhatt, S. Venkatasubramania Iyer","offers":[{"title":"Default Title","offer_id":42824303968394,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Varaha_Purana_2_Parts_in_Set_AITM_Vol._31_32.png?v=1773036887"},{"product_id":"brahma-purana-4-parts-in-set-aitm-vol-33-36-ancient-indian-tradition-and-mythology","title":"Brahma Purana 4 Parts in Set (AITM Vol. 33 to 36)","description":"\u003cp style=\"text-align: left;\"\u003eThe present volume contains the Brahma Purana Part I (Chapters 1-40) in English Translation. This is the thirty third volume in the Series on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project of the series was planned in 1970 by Lala Sundar Lal Jam of Messrs Motilal Banarsidass, with the aim to universalize knowledge through the most popular international medium, viz. English. Hitherto the English translations of nine Purãnas, namely\u003cspan\u003e Siva\u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/shiva.htm\"\u003e\u003c\/a\u003e, Linga, Bhagavata, Garuda, Narada, Kurma, Brahmanda, Agni and Varaha have been published by us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume (Brahma Purana, part I) contains 40 chapters. Chapter 1 opens with a dialogue between Sutaromahana and the sages of Naimisa forest. Here as usual Suta is the chief speaker who on enquiry from the sages describes, in detail, the origin of Devas and Asuras. ch. 2 narrates the birth of Prthu from Vena and his installation on the throne as the lord of subjects ch. 3 mentions 14 Manus—six in the past, one in the present and seven in the future. Chs. 4-6 review the evolution of Vaivasvata Sun and kings of the solar race. There are references to the Haihaya race which comprised the following well known tribes Vitihotras, Saryãtas, Rhojas, Avantis, Tunçlikeras, (or Kundikeras), Talajañghas, Rharatas, Sujatyas, Yãdavas, Sürasenas, Anartas and Cedis. Mention is made of Sakas and Yadavas who helped the Haihaya kings in their war with Paraurama. Further, references are made to Pahlavas, Paradas, Vavanas, Kambojas, Dãradas, Sakas and Cinas. The chapter refers to some unknown tribes such as Kalasarpas and Daryas who are not identifiable. Chs. 7-8 narrate the birth of Soma and the dynasties of kings of the Lunar Race. Chs. 9-il recount the genealogy of ancient Ksatriyas with the narrative of king Yayati in detail. Chs. 12-15 relate to the family of the birth of Srikna in that family and the episode of Syamantaka jewel. Chs. 16-22 deal with the seven continents with particular reference to Jambudvipa. They survey the magnitude of oceans continents and nether regions. While describing the upper and lower worlds they present the dreadful portrait of hells as well the precise position of the pole star.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCh. 23 relates to the holy centers of pilgrimage and describes their efficacy. Chs. 24,25 describe the glory of Bharata through the mouth of Brahma Chs. 26-31 prescribe the wordship of sun god his one hundred and eight names his glory and nativity Chs. 32-36 describe the marriage of uma-Mahesvara and their departure from the Himalayas Chs. 37-38 recount the story of Prajapati Daksa and the destruction of his sacrifice by the ganas of lord Siva. Chs. 39-40 describe the holy centers Ekamra and Utkala.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Purana as a class of Literature represents different phases and aspects of life lived by the people in diverse ages. It is not possible to adopt a standard definition for the class of literature that contains heterogeneous phases and aspects of life. Literally the word Purana means old A purana in therefore the record of ancient tradition. According to the lexicographer Amara Simha (c 500 A.D) a purana should treat of five subject viz creations (2) dissolution and re creation (3) Genearlogies of gods patriarchs and illustrious monarchs (4) epochs of Manus and (5) the history of ancient dynasties. The definition is applicable to the Brahma Purana as well as to the other Puranas. To illustrate Chapters 1-3 treat of Sarga and Pratisarga (dissolution). The latter is taken up again in Chs. 122-125 Chs. 4-11 treat of vamsa and Vamsancarita (the history of illustrious monarchs) Ch. 3 deals with the fourteen Manvantaras (ages of Manus) viz Svayambhuva svarocisa Uttama Raivata Caksusa vaivasvata Raibhya, Raucya, Tamasa and five savarnis surya daksa Brahma\u003cspan\u003e dharma \u003c\/span\u003eand rudra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the definition was found inadequate even in the early age of Puranas. It could not cover the entire contents of the Purana. The scope of definition was therefore enlarged even at the stage when the Purana literature was in the offing. The Bhagavata Purana added five more characteristics to the panca laksana purana. They were vrtti (means of livelihood) Raksa (incarnations for the protection of the people) Mukti (final Release) Hetu (unmanifest primordial nature) and apasraya (Brahma) but even this dasa Laksana definition could not full cover all aspects. Hence the Matsya Purana provided a definition approaching nearer to the description of the extant Puranas. According to this definition the Purana included the glorification of Braham visnu Surya and Rudra as also of Dharma artha and Kama.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut neither the Pancalaksana nor the Dasalaksana nor the Matsya Purana definition of the Purana could cover such topics as Tirtha yatra etc. with changes in the peoples mode of behavior the Purana introduced various other subjects which could not be covered by any definition. However this class of literature was definable only by the etymological meaning of the word Purana that is old.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Padma Purana classifies Brahma Purana as Rajasa and assigns it to Brahma the god of rajas quality. This conforms to the statement of Matsya that the Rajasa Puranas are assignable to Brahma or Agni sattvika to Visnu tamas to Siva. The Puranas are classifiable as sattvika rajasa and tamasa on the strength of quality which they possess predominantly. But as the study reveals the Brahma is more sattvika than rajasa. A considerable portion of this purana is devoted to the glorification of Purusottama vasudeva Srikrshna Sun god and Siva. The Purana speaks of Ekama ksetra and Purusottam ksetra as sacred to Siva and Visnu respectively visnu and Siva are paramount lords while Brahma occupies the third position. Brahma himself speaks highly of Visnu and Siva.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the Purana takes its name after Brahma. It is because Braham is the main speaker here. It is Brahma who narrates this Purana to the sages on mount meru. The version with certain modifications was repeated by Vyasa to the sages at Kuruksetra and by his disciple Romaharsana to the sages at Naimisa. The Purana derives its name merely because it has appeared through the mouth of Brahma.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the Narada Purana Brahma Purana contains 10,000 verses. This is corroborated by Linga varaha kurma and padma Puranas. The Matsya Purana however gives the number as 1300 though some of the mss of the Matsya Purana read this number as 10,000. In fact if we divide the Krahma Purana into 2 parts arbitrarily (although there is no mention of this division in the purana itself) part 1 containing 138 adhyayas comprising 10,000 verses and part 2 comprising Gautami Mahatmya containing 4000 verses the number comes to 14000 verses which is supported by Devibhagavata. But whether Gautami Mahatmya is a part of Brahma Purana or an independent work has always been an open question. The Narada Purana excludes gautami mahatmya from the contents of Brahma Purana. This shows that Narada Purana did not recognize Gautami as a part of Brahma Purana. From this we can conclude that the original Brahma Purana much have comprised 10,000 verses approximately.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains the Brahma Purazia Part II (Chapters 41-105) in English Translation. This is the thirty- fourth volume in the Series on Ancient Indian Tradition and Mythology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project was planned in 1970 by Lala Sundar Lal Jam of Messrs Motilal Banarsidass, with the aim to universalize knowledge through the most popular international medium, viz. English. Hitherto the English translations of ten Puranas, namely Siva, Liñga, Bhãgavata, Garuçla, Narada, Kurma, Brahmaida, Agni, Varãha and Brahma (part I) have come out.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volume contains chapters 41 to 105. It opens with the narrative of Indradyumna, king of Avanti, his performance of horse-sacrifice at the holy centre Pursottama and the establishment of images of Sankarana, Krna and Subhadra in the magnificent palace which he built there. The account extends to the forty-eighth chapter ending with the description of Pursottama, the centre sacred to Vinu. The text then passes on to the story of sage Markancleya with the significant reference to Siva’s temple by the side of Markaodeya lake which was built in AD. 800 by Kundala Kesarin, king of Orissa. This is followed by the description of holy shrines, the procedure of worship of deities therein and the benefits of their worship. The Puraa expiates upon the merits of living and dying at this centre. Chapters 69 to 103 describe the narrative of Sri Krçia and the legends of Balarâma, Pradyumna and Aniruddha. Chapters 104 and 105 which conclude this part glorify different manifestations of the lord as well as review the path of the world of Yama.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of the chapters in this as well as the preceding part describe the holy places of Orissa. They seem to have been composed by one who was well acquainted with Orissa. We may, therefore, conclude that the group of chapters relating to Orissa might have sprung up in that centre.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is our pleasant duty to put on record our sincere thanks to Dr. R.N. Dandekar and the UNESCO authorities for their kind encouragement and valuable help which render this work very useful. We are grateful to Shri T.V. Parameshwar Iyer for his valuable assistance in the preparation of this work. we also express out gratitude to all those scholars who have offered suggestions for improving the same.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn fine we avail of this opportunity to state that any critical suggestion or advice for improvement is welcome and will receive proper consideration from us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is the thirty-fifth volume in the series on Ancient Indian Tradition and Mythology. It contains l3rahma Purana, Part III (chapters 106-138).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe project was conceived in 1970 by the late Lala Sundar Lal Jain of Messers Motilal Banarsidass with the aim to disseminate the knowledge acquired by the ancient sages through the most popular international medium, viz. English. Hitherto the English translations of ten Puranas, namely, Siva, Linga, Bhagavata, Garuda, Nárada, Kürma, Brahmanda, Agni, Varãha and Brahma (Parts I \u0026amp; II) have been published in the series.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 106 opens with an account of tortures inflicted on sinners in various hells. As many as forty-two hells have been named as against twenty-eight in most of the Puranas. A terrible picture of the tortures to which sinners are subjected has been drawn obviously with a motive to check the growth of crime. This is followed by an account of the reception accorded to the virtuous by Dharmarãja and his servants in chapter 107. Then chapter 108 describes the good and bad actions of the Jiva and the Yonis into which it is reborn as a result of them. The next chapter praises the gift of food as the best of charitable acts and then in the next three chapters details of the performance of raddha for the departed are given. Chapter 113 contains a description of compulsory and optional duties prescribed for the householder together with various do’s and dont’s. Chapter 114 describes the special duties of the four castes (varzas) and the four stages of life (dramas). The next one is of a considerable sociological interest as it specifies the circumstances leading to upgrading and downgrading of castes. Chapters 118-120 are concerned with the superiority of god Viu, his worship and the benefits of singing songs in praise of Visnu. Chapters 122-23 treat of the fate of men in Kali age and ‘foretell’ in what respects righteousness will decrease what losses difficulties and calamities will befall mankind. Various kinds of cosmic annihilation at the end of a kalpa etc. are described in Chapters 124-125 it is really a terrible picture that has been drawn. The subject of the next one is human suffering and the means of getting rid of it for ever. Yoga as a means of ending the miseries and various restrictions to be observed during its practice is the topic of Chapter 127. the Principles of Sankhya and Yoga are discussed in more details in chapters 128-32. Topics of religious and philosophical interest recur in the next five chapters. Samkhya concepts find a prominent place in the philosophy of this Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePart IV\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis thirty-sixth volume in the series on Ancient Indian Tradition and Mythology forms the fourth and last part of the Brahma Purana. It contains the entire Gautami-Mãhatmya consisting of 105 chapters which eulogize a number of sacred places situated on the banks of the river Godãvari flowing south of the Vindhya mountain through the, well-known forest named Dasidakarauya.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis part of the Brahma Purana is an independent work, since it has no organic relationship with this Purana and the only affinity that it shows to the latter is a minor one, namely, that the main speaker here also happens to be Brahma. A very relevant thing to be noticed here is that it differs in style from the Brahma Purana. In each of its chapters it describes one Tirtha with the legends and anecdotes associated with it, how it got its name, what is its importance, what merits accrue from visiting it and offering worship etc. By all internal and external evidence the Gautami-Mahatmya appears to have been added to the Brahma Purana at some late stage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the first chapter of the work some genera! Features of the Tirthas, their varieties, nature etc. are described. The second one relates the story of the demon Taraka, atrocities inflicted by him on the Devas, their prayer to Visnu for protection, the latter’s advice to them to persuade Lord Siva to marry the daughter of Himalaya with the aim of giving birth to a valiant sort *ho would kill the demon, the burning of the God of Love by the fire emanating from Siva’s third eye and the ultimate winning of his consent by the Devas to marry Parvati. The third chapter describes the marriage of Siva with Pãrvati and the birth of Kãrttikeya. In the fourth chapter the story of Visnu’s incarnation as Vamana is narrated and also the origination of the waters of\u003cspan\u003e Ganga \u003c\/span\u003efrom the foot of Visnu washed by Brahma with the water of Kamandalu, and the bearing of the waters of Gangã by Siva in his matted hair. The fifth and next two chapters describe how Parvati gets jealous of Ganga due to her closer association with Siva how a plot is hatched up so that Siva Abandons her how the stage Gautama gets Falsely implicated and ultimately succeeds in bringing Ganga from Siva’s mattes air to Brahmagiri and from there down to the earth in the form of Godavari. The eighth chapter narrates the story Sagara the burning of his sons by the infuriated sage Kapila and the taking the ancestors burnt by the curse of Kapila. After this chapters 9-104 take up a detailed description of a large number of sacred places with associated stories. The last chapter repeats the story of Ganga brought down to the earth by the sage Gautama with the difference that he is not here falsely accused of cowslaughter and also the benefits of perusing and hearing the Gautama Mahatmya.\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 border=\"0\" cellspacing=\"10\" width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePreface\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd width=\"3%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"85%\"\u003ePurana: Definition\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Nomenclature\u003c\/td\u003e\n\u003ctd\u003exiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eExtent\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTransmission of tradition\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eText-criticism\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDate of Composition\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePlace of Composition\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eReligion and Philosophy of Brahma Purana\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eChapters\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eOn the Origin of Devas and Asuras\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eOrigin and glory of Prthu\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eManvantaras\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eEvolution of Vivasvat Aditya\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eReview of the Solar Race\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eKings of the Solar Race\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eBirth of Soma\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eKings of the Lunar Race\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eGenealogy of Ancient Ksatriyas\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eThe Narrative of Yayati\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eDynasty of Yayati\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eBirth of Srikrsna\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eThe Family of Vrsnis\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eHow the Syamantaka jewel was brought back\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eAkrura obtains Syamantaka\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eSeven Continents\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eJambudvipa\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eMagnitude of Oceans and Continents\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eMagnitude of Nether worlds\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eHells in nether regions\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eUpper Regions\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003ePole Star\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eHoly Centres: Their Greatness\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eA Dialogue between Brahma and Sages\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eBharata Subcontinent\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Konaditya\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003eEfficacy of Devotion to Sun-god\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eGlory of Sun-God\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eNames of Sun-God\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eNativity of Sun-God\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eOne Hundred and Eight Names of Sun-God\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003ePenance of Uma\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eTesting of Parvati\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eParvati weds Siva\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eHymn in Praise of Siva\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eUma and Sankara leave Himalayas\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eThe Prayer of Daksa\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eThe holy Centre of Ekamra\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eThe holy centre of Utkala\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART II\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eA. Abbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eB. Translation and Notes\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eChapters\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eThe Narrative of Indradyumna; Description of Avanti\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eThe Holy Centres Sighted\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eA Review of Past Incidents\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eDescription of Holy Centres\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eHorse-sacrifice\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003ePrayer for Welfare\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eOrigin of Idols\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eDescription of Purusottama\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eA visit to the Holy Banyan Tree by Markandeya\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eMarkandeya views Annihilation\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eMarkandeya wanders in the belly of the Lord\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003ePrayer to the Lord\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eMarkandeys's vision of the holy lord\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003eVisit to Krsna shrine\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Narasimha\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sveta Madhava\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eMode of Procedure for a Holy Dip in the Ocean\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eRules of worship and Mantras\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003eMerit of a holy dip in the Ocean\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60.\u003c\/td\u003e\n\u003ctd\u003eGlory of five holy spots - Pancatirthi\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61.\u003c\/td\u003e\n\u003ctd\u003eMahajyesthi Full-Moon day in the month of Jyestha\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62.\u003c\/td\u003e\n\u003ctd\u003eHoly ablution in propitiation of Krsna\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63.\u003c\/td\u003e\n\u003ctd\u003eGlory of holy procession: Gundika yatra\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64.\u003c\/td\u003e\n\u003ctd\u003eThe twelve holy pilgrimages and their benefits\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65.\u003c\/td\u003e\n\u003ctd\u003eThe world of Visnu\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66.\u003c\/td\u003e\n\u003ctd\u003eGlory of Lord Purusottama\u003c\/td\u003e\n\u003ctd\u003e368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67.\u003c\/td\u003e\n\u003ctd\u003eGlory of Ananta Vasudeva\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68.\u003c\/td\u003e\n\u003ctd\u003eGlory of holy shrine of Purusottama\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69.\u003c\/td\u003e\n\u003ctd\u003eNarrative of sage Kandu\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70.\u003c\/td\u003e\n\u003ctd\u003eDoubts raised by sages\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71.\u003c\/td\u003e\n\u003ctd\u003eLord's incarnation in the family of Yadus\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72.\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Hari\u003c\/td\u003e\n\u003ctd\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73.\u003c\/td\u003e\n\u003ctd\u003eNativity of Srikrsna\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74.\u003c\/td\u003e\n\u003ctd\u003eKamsa takes steps to ward off danger\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75.\u003c\/td\u003e\n\u003ctd\u003ePutana slain and Cart Smashed\u003c\/td\u003e\n\u003ctd\u003e416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76.\u003c\/td\u003e\n\u003ctd\u003eCowherd's cology shifted to Vrndavana\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77.\u003c\/td\u003e\n\u003ctd\u003eSuppression of Kaliya\u003c\/td\u003e\n\u003ctd\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78.\u003c\/td\u003e\n\u003ctd\u003eDhenuka and Pralamba are slain\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79.\u003c\/td\u003e\n\u003ctd\u003eWorship of Govardhana mountain\u003c\/td\u003e\n\u003ctd\u003e429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80.\u003c\/td\u003e\n\u003ctd\u003eCoronation of Lord Krsna\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81.\u003c\/td\u003e\n\u003ctd\u003eArista is slain\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82.\u003c\/td\u003e\n\u003ctd\u003eKesin is slain\u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83.\u003c\/td\u003e\n\u003ctd\u003eAkrura comes to the cowherd's colony\u003c\/td\u003e\n\u003ctd\u003e446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84.\u003c\/td\u003e\n\u003ctd\u003eRetuen to Akrura\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85.\u003c\/td\u003e\n\u003ctd\u003eKamsa is slain\u003c\/td\u003e\n\u003ctd\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86.\u003c\/td\u003e\n\u003ctd\u003eThe son f Sandipani restored\u003c\/td\u003e\n\u003ctd\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87.\u003c\/td\u003e\n\u003ctd\u003eThe onslaught of Jarasandha\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88.\u003c\/td\u003e\n\u003ctd\u003eMucukunda's Prayer\u003c\/td\u003e\n\u003ctd\u003e468\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89.\u003c\/td\u003e\n\u003ctd\u003eBalarama returns to the cowherd's colony\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90.\u003c\/td\u003e\n\u003ctd\u003eBalarama's sport with Ploughshare\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91.\u003c\/td\u003e\n\u003ctd\u003eReturn of Pradyumna\u003c\/td\u003e\n\u003ctd\u003e476\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92.\u003c\/td\u003e\n\u003ctd\u003eRukmin is slain\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93.\u003c\/td\u003e\n\u003ctd\u003eNaraka is killed\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94.\u003c\/td\u003e\n\u003ctd\u003eThe prayer by Indra\u003c\/td\u003e\n\u003ctd\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95.\u003c\/td\u003e\n\u003ctd\u003eLord Krsna marries sixteen thousand and one hundred virgins\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96.\u003c\/td\u003e\n\u003ctd\u003eProgeny of Sri Krsna\u003c\/td\u003e\n\u003ctd\u003e493\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97.\u003c\/td\u003e\n\u003ctd\u003eUsa and Aniruddha - their marriage\u003c\/td\u003e\n\u003ctd\u003e495\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98.\u003c\/td\u003e\n\u003ctd\u003eThe burning of Kasi\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99.\u003c\/td\u003e\n\u003ctd\u003eGlory of Balarama\u003c\/td\u003e\n\u003ctd\u003e503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100.\u003c\/td\u003e\n\u003ctd\u003eThe monkey Dvivida is slain\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101.\u003c\/td\u003e\n\u003ctd\u003eSri Krsna returns to his abode\u003c\/td\u003e\n\u003ctd\u003e508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102.\u003c\/td\u003e\n\u003ctd\u003eLord Krsna ascends heaven\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103.\u003c\/td\u003e\n\u003ctd\u003eEpisode of Krsna concluded\u003c\/td\u003e\n\u003ctd\u003e514\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104.\u003c\/td\u003e\n\u003ctd\u003eDifferent manifestations of the Lord\u003c\/td\u003e\n\u003ctd\u003e522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105.\u003c\/td\u003e\n\u003ctd\u003ePath to the world of Yama\u003c\/td\u003e\n\u003ctd\u003e535\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd align=\"center\" colspan=\"2\"\u003e\u003cb\u003ePART III\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106.\u003c\/td\u003e\n\u003ctd\u003eTortures in Hell\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107.\u003c\/td\u003e\n\u003ctd\u003eThe Goal of the Virtuous\u003c\/td\u003e\n\u003ctd\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108.\u003c\/td\u003e\n\u003ctd\u003eThe Cycle of Worldly Existence\u003c\/td\u003e\n\u003ctd\u003e566\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109.\u003c\/td\u003e\n\u003ctd\u003eGift of food the best of all charitable acts\u003c\/td\u003e\n\u003ctd\u003e573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110.\u003c\/td\u003e\n\u003ctd\u003eOn the performance of Sraddha and the associated legend\u003c\/td\u003e\n\u003ctd\u003e575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111.\u003c\/td\u003e\n\u003ctd\u003eThe details of the Sraddha ritual\u003c\/td\u003e\n\u003ctd\u003e584\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112.\u003c\/td\u003e\n\u003ctd\u003eThe details of Sapindikarana Rite\u003c\/td\u003e\n\u003ctd\u003e588\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113.\u003c\/td\u003e\n\u003ctd\u003eConduct of the Good\u003c\/td\u003e\n\u003ctd\u003e597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114.\u003c\/td\u003e\n\u003ctd\u003eAssignment of duties to different castes and stages of life\u003c\/td\u003e\n\u003ctd\u003e612\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115.\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of mixed castes\u003c\/td\u003e\n\u003ctd\u003e617\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116.\u003c\/td\u003e\n\u003ctd\u003eReview of Virtue\u003c\/td\u003e\n\u003ctd\u003e622\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117.\u003c\/td\u003e\n\u003ctd\u003eReview of Virtue\u003c\/td\u003e\n\u003ctd\u003e627\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118.\u003c\/td\u003e\n\u003ctd\u003eDialogue between Mahesvara and the sages\u003c\/td\u003e\n\u003ctd\u003e632\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119.\u003c\/td\u003e\n\u003ctd\u003eGoal of the devotees of Visnu\u003c\/td\u003e\n\u003ctd\u003e637\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120.\u003c\/td\u003e\n\u003ctd\u003eThe benefits of singing devotional songs of Visnu while keeping awake at night\u003c\/td\u003e\n\u003ctd\u003e641\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121.\u003c\/td\u003e\n\u003ctd\u003eManifestation of Maya\u003c\/td\u003e\n\u003ctd\u003e654\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e122.\u003c\/td\u003e\n\u003ctd\u003eForetelling future\u003c\/td\u003e\n\u003ctd\u003e662\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123.\u003c\/td\u003e\n\u003ctd\u003eForetelling future\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124.\u003c\/td\u003e\n\u003ctd\u003eDescription of Annihilation\u003c\/td\u003e\n\u003ctd\u003e677\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125.\u003c\/td\u003e\n\u003ctd\u003eThe Natural Re-absorption\u003c\/td\u003e\n\u003ctd\u003e681\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e126.\u003c\/td\u003e\n\u003ctd\u003eThe Ultimate Re-absorption\u003c\/td\u003e\n\u003ctd\u003e685\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e127.\u003c\/td\u003e\n\u003ctd\u003ePractice of Yoga\u003c\/td\u003e\n\u003ctd\u003e691\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e128.\u003c\/td\u003e\n\u003ctd\u003eReview of Samkhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e695\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e129.\u003c\/td\u003e\n\u003ctd\u003eReview of Samkhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e701\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e130.\u003c\/td\u003e\n\u003ctd\u003eReview of Samkhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e709\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e131.\u003c\/td\u003e\n\u003ctd\u003eReview of Injunctions regarding Yogic Practice\u003c\/td\u003e\n\u003ctd\u003e714\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e132.\u003c\/td\u003e\n\u003ctd\u003eReview of the principles of Samkhya\u003c\/td\u003e\n\u003ctd\u003e719\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e133.\u003c\/td\u003e\n\u003ctd\u003eThe perishable and the Imperishable\u003c\/td\u003e\n\u003ctd\u003e729\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e134.\u003c\/td\u003e\n\u003ctd\u003eA dialogue between Vasistha and Janaka\u003c\/td\u003e\n\u003ctd\u003e733\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e135.\u003c\/td\u003e\n\u003ctd\u003eA dialogue between Vasistha and Janaka\u003c\/td\u003e\n\u003ctd\u003e737\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e136.\u003c\/td\u003e\n\u003ctd\u003eA dialogue between Vasistha and Janaka\u003c\/td\u003e\n\u003ctd\u003e745\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e137.\u003c\/td\u003e\n\u003ctd\u003eA dialogue between Vasistha and Janaka\u003c\/td\u003e\n\u003ctd\u003e749\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e138.\u003c\/td\u003e\n\u003ctd\u003eIn Praise of the Purana\u003c\/td\u003e\n\u003ctd\u003e754\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp align=\"center\"\u003e\u003cb\u003ePART IV\u003cbr\u003e\u003c\/b\u003e(Gautami-Mahatmya - The Glorification of Gautami)\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eABBREVIATIONS\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eChapters\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eHoly Centres\u003c\/td\u003e\n\u003ctd\u003e759\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSiva's Marriage\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGift of a Watr vessel to Brahma\u003c\/td\u003e\n\u003ctd\u003e766\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eHow Ganga Entered the Matted Hair of Siva\u003c\/td\u003e\n\u003ctd\u003e770\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eVinayaka and Gautama\u003c\/td\u003e\n\u003ctd\u003e776\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eDescent of Gautami\u003c\/td\u003e\n\u003ctd\u003e784\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGlory of the Holy River\u003c\/td\u003e\n\u003ctd\u003e789\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe Descent of Bhagirathi\u003c\/td\u003e\n\u003ctd\u003e793\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe Holy Centre Varaha\u003c\/td\u003e\n\u003ctd\u003e799\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eKapotatirtha\u003c\/td\u003e\n\u003ctd\u003e801\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eKumaratirtha\u003c\/td\u003e\n\u003ctd\u003e809\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eKrittika Tirtha\u003c\/td\u003e\n\u003ctd\u003e811\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eDasasvamedha Tirtha\u003c\/td\u003e\n\u003ctd\u003e812\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003ePaisaca Tirtha\u003c\/td\u003e\n\u003ctd\u003e815\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003eKsudha Tirtha\u003c\/td\u003e\n\u003ctd\u003e816\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003eIndra Tirtha: Ahalyasangama Tirtha\u003c\/td\u003e\n\u003ctd\u003e819\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eJanasthana Tirtha\u003c\/td\u003e\n\u003ctd\u003e825\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eCakratirtha\u003c\/td\u003e\n\u003ctd\u003e827\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eAsvabhanu Tirtha\u003c\/td\u003e\n\u003ctd\u003e832\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003eGaruda Tirtha\u003c\/td\u003e\n\u003ctd\u003e835\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eGovardhana Tirtha\u003c\/td\u003e\n\u003ctd\u003e839\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003ePaparanasana Tirtha\u003c\/td\u003e\n\u003ctd\u003e840\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23.\u003c\/td\u003e\n\u003ctd\u003eVisvamitra Tirtha\u003c\/td\u003e\n\u003ctd\u003e844\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24.\u003c\/td\u003e\n\u003ctd\u003eSveta and other Tirthas\u003c\/td\u003e\n\u003ctd\u003e847\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25.\u003c\/td\u003e\n\u003ctd\u003eSukratirtha and Mrtasanjivani Tirtha\u003c\/td\u003e\n\u003ctd\u003e851\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26.\u003c\/td\u003e\n\u003ctd\u003eSeven Thousand Holy Centres\u003c\/td\u003e\n\u003ctd\u003e854\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27.\u003c\/td\u003e\n\u003ctd\u003ePaulastya Tirtha\u003c\/td\u003e\n\u003ctd\u003e856\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28.\u003c\/td\u003e\n\u003ctd\u003eAgnitirtha\u003c\/td\u003e\n\u003ctd\u003e859\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29.\u003c\/td\u003e\n\u003ctd\u003eRnamocana Tirtha\u003c\/td\u003e\n\u003ctd\u003e861\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30.\u003c\/td\u003e\n\u003ctd\u003eKadru-Suparna-Sangama Tirtha\u003c\/td\u003e\n\u003ctd\u003e863\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31.\u003c\/td\u003e\n\u003ctd\u003eSarasvatisangama\u003c\/td\u003e\n\u003ctd\u003e866\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32.\u003c\/td\u003e\n\u003ctd\u003eReview of the Greatness of Five Tirthas\u003c\/td\u003e\n\u003ctd\u003e868\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33.\u003c\/td\u003e\n\u003ctd\u003eSami and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e869\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34.\u003c\/td\u003e\n\u003ctd\u003eTwenty-two Thousand Holy Centres\u003c\/td\u003e\n\u003ctd\u003e870\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35.\u003c\/td\u003e\n\u003ctd\u003eThe Twnety-Five Confluences of Various Rivers\u003c\/td\u003e\n\u003ctd\u003e878\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36.\u003c\/td\u003e\n\u003ctd\u003eAmrtasangama and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e881\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37.\u003c\/td\u003e\n\u003ctd\u003eDescription of Seventeen Holy Centres\u003c\/td\u003e\n\u003ctd\u003e885\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38.\u003c\/td\u003e\n\u003ctd\u003eSixteen Thousand Holy Centres\u003c\/td\u003e\n\u003ctd\u003e893\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39.\u003c\/td\u003e\n\u003ctd\u003eCakra Tirtha\u003c\/td\u003e\n\u003ctd\u003e905\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40.\u003c\/td\u003e\n\u003ctd\u003eCakresvara and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e910\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41.\u003c\/td\u003e\n\u003ctd\u003eNagatirtha a Holy Centre\u003c\/td\u003e\n\u003ctd\u003e932\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42.\u003c\/td\u003e\n\u003ctd\u003eMatrtirtha\u003c\/td\u003e\n\u003ctd\u003e940\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43.\u003c\/td\u003e\n\u003ctd\u003eBrahmatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e943\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44.\u003c\/td\u003e\n\u003ctd\u003eAvighnatirtha\u003c\/td\u003e\n\u003ctd\u003e945\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45.\u003c\/td\u003e\n\u003ctd\u003eSesatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e947\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46.\u003c\/td\u003e\n\u003ctd\u003eVadava and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e949\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47.\u003c\/td\u003e\n\u003ctd\u003eAtmatirtha\u003c\/td\u003e\n\u003ctd\u003e952\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48.\u003c\/td\u003e\n\u003ctd\u003eAsvattha and other Tirthas\u003c\/td\u003e\n\u003ctd\u003e954\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49.\u003c\/td\u003e\n\u003ctd\u003eSomatirtha\u003c\/td\u003e\n\u003ctd\u003e957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50.\u003c\/td\u003e\n\u003ctd\u003eDhanyatirtha\u003c\/td\u003e\n\u003ctd\u003e959\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51.\u003c\/td\u003e\n\u003ctd\u003eVidarbhasangama and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e961\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52.\u003c\/td\u003e\n\u003ctd\u003ePurnatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e963\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53.\u003c\/td\u003e\n\u003ctd\u003eRamatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54.\u003c\/td\u003e\n\u003ctd\u003ePutratirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e991\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55.\u003c\/td\u003e\n\u003ctd\u003eHoly Centres Yamatirtha etc.\u003c\/td\u003e\n\u003ctd\u003e1004\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56.\u003c\/td\u003e\n\u003ctd\u003eThe Holy Centre Tapastirtha and Others\u003c\/td\u003e\n\u003ctd\u003e1010\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57.\u003c\/td\u003e\n\u003ctd\u003eHoly Centre Arstisenatirtha etc.\u003c\/td\u003e\n\u003ctd\u003e1014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58.\u003c\/td\u003e\n\u003ctd\u003eHoly Centre Arstisenatirtha etc.\u003c\/td\u003e\n\u003ctd\u003e1020\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59.\u003c\/td\u003e\n\u003ctd\u003eHoly Centre Tapovanatirtha etc.\u003c\/td\u003e\n\u003ctd\u003e1027\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60.\u003c\/td\u003e\n\u003ctd\u003eApastambatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1038\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61.\u003c\/td\u003e\n\u003ctd\u003eHoly Centres Yamatirtha and Others\u003c\/td\u003e\n\u003ctd\u003e1042\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62.\u003c\/td\u003e\n\u003ctd\u003eHoly Centres Yaksinisangama etc.\u003c\/td\u003e\n\u003ctd\u003e1047\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63.\u003c\/td\u003e\n\u003ctd\u003eSuklatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1048\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64.\u003c\/td\u003e\n\u003ctd\u003eCakratirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1050\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65.\u003c\/td\u003e\n\u003ctd\u003eVanisangama and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1051\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66.\u003c\/td\u003e\n\u003ctd\u003eVisnutirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67.\u003c\/td\u003e\n\u003ctd\u003eLaksmitirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1057\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68.\u003c\/td\u003e\n\u003ctd\u003eBhanutirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1061\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69.\u003c\/td\u003e\n\u003ctd\u003eKhadgatirtha  and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1065\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70.\u003c\/td\u003e\n\u003ctd\u003eAnvindratirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1067\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71.\u003c\/td\u003e\n\u003ctd\u003eKapilasangama and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1071\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72.\u003c\/td\u003e\n\u003ctd\u003eDevasthana and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1074\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73.\u003c\/td\u003e\n\u003ctd\u003eSiddhatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1076\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74.\u003c\/td\u003e\n\u003ctd\u003eParusnisangama and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1077\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75.\u003c\/td\u003e\n\u003ctd\u003eMarkandeyat tha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1080\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76.\u003c\/td\u003e\n\u003ctd\u003eYayatatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1081\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77.\u003c\/td\u003e\n\u003ctd\u003eApsaroyugasangama Tirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1086\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78.\u003c\/td\u003e\n\u003ctd\u003eKotitirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1088\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79.\u003c\/td\u003e\n\u003ctd\u003eNarasimhatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1090\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80.\u003c\/td\u003e\n\u003ctd\u003ePaisacatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1091\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81.\u003c\/td\u003e\n\u003ctd\u003eNimnabheda and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1094\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82.\u003c\/td\u003e\n\u003ctd\u003eNanditata and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1096\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83.\u003c\/td\u003e\n\u003ctd\u003eBhavatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84.\u003c\/td\u003e\n\u003ctd\u003eSahasrakunda and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85.\u003c\/td\u003e\n\u003ctd\u003eKapilatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86.\u003c\/td\u003e\n\u003ctd\u003eSankhahrada and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87.\u003c\/td\u003e\n\u003ctd\u003eKiskindha - A Holy Centre\u003c\/td\u003e\n\u003ctd\u003e1106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88.\u003c\/td\u003e\n\u003ctd\u003eVyasatirtha - A Holy Centre\u003c\/td\u003e\n\u003ctd\u003e1109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89.\u003c\/td\u003e\n\u003ctd\u003eVanjarasangama and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90.\u003c\/td\u003e\n\u003ctd\u003eThe Holy Centre Devagamatirtha\u003c\/td\u003e\n\u003ctd\u003e1118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91.\u003c\/td\u003e\n\u003ctd\u003eThe Description of Kausatarpana and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92.\u003c\/td\u003e\n\u003ctd\u003eThe Holy Centre Manyu\u003c\/td\u003e\n\u003ctd\u003e1126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93.\u003c\/td\u003e\n\u003ctd\u003eSarasvata and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94.\u003c\/td\u003e\n\u003ctd\u003eCincikatirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95.\u003c\/td\u003e\n\u003ctd\u003eBhadratirtha\u003c\/td\u003e\n\u003ctd\u003e1138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96.\u003c\/td\u003e\n\u003ctd\u003ePatatritirtha\u003c\/td\u003e\n\u003ctd\u003e1142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97.\u003c\/td\u003e\n\u003ctd\u003eVipratirtha also known as Narayanatirtha\u003c\/td\u003e\n\u003ctd\u003e1143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98.\u003c\/td\u003e\n\u003ctd\u003eBhanutirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99.\u003c\/td\u003e\n\u003ctd\u003eThe Holy Centre Bhilla\u003c\/td\u003e\n\u003ctd\u003e1150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100.\u003c\/td\u003e\n\u003ctd\u003eCaksustirtha and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101.\u003c\/td\u003e\n\u003ctd\u003eUrvasi and other Holy Centres\u003c\/td\u003e\n\u003ctd\u003e1162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102.\u003c\/td\u003e\n\u003ctd\u003eMeeting of Godavari and the Sea in Seven Branches\u003c\/td\u003e\n\u003ctd\u003e1167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103.\u003c\/td\u003e\n\u003ctd\u003eRsisatra and Bhimesvaratirtha\u003c\/td\u003e\n\u003ctd\u003e1169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104.\u003c\/td\u003e\n\u003ctd\u003eThe Confluence of Ganga with Sea\u003c\/td\u003e\n\u003ctd\u003e1172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105.\u003c\/td\u003e\n\u003ctd\u003eThe Benefits of Listening to the Purana\u003c\/td\u003e\n\u003ctd\u003e1175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e1185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003c!----\u003e","brand":"J. L. Shastri, G. P. Bhatt","offers":[{"title":"Default Title","offer_id":42824324743306,"sku":"","price":4000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Brahma_Purana_4_Parts_in_Set_AITM_Vol._33_36.png?v=1773302706"},{"product_id":"vayu-purana-2-parts-in-set-aitm-vol-37-38-ancient-indian-tradition-and-mythology","title":"Vayu Purana 2 Parts in Set (AITM Vol. 37 \u0026 38)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThis two-volume in the series on Ancient Indian Tradition and Mythology constitutes the first part (Purvardha) of the Vayu Purana of which the second part (Uttarardha). This part contains the English translation of Chapters 1-61 comprising the first two Padas or Sections out of the total four Padas into which the Purana is divided, viz. Prakrya, Upodghata, Anusanga and Upasainhara Padas.\u003c\/span\u003e\u003c\/p\u003e","brand":"J. L. Shastri, G. P. Bhatt and G.V. Tagare","offers":[{"title":"Default Title","offer_id":42824331985034,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Vayu_Purana_2_Parts_in_Set_AITM_Vol._37_38.png?v=1773039465"},{"product_id":"the-skanda-purana-23-parts-in-set-aitm-vol-49-71-ancient-indian-tradition-and-mythology","title":"The Skanda Purana 23 Parts in Set (AITM Vol. 49 To 71)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eIt is the biggest among Puranas. Named after Skanda, son of Siva, this Purana expounds doctrines and worship of Siva. It also contains legends of Siva, especially his battles with Daityas and Danavs. There are sections of Yoga, Dhyana (Meditation), and Jnana (Knowledge). It describes Siva temples in and around Varanasi. It is encyclopedic in character and throws light on different topics of general interest. This Purana is divided into Seven Khandas: Mahesvara, Brahma, Vaisnava, Kasi, Avantya, Nagara, and Prabhasa. While the first three include episodes related to the Trinity, the last four deal with the holy places of pilgrimage, the meaning and significance thereof, and the anecdotes illustrating the same. Skanda is the biggest among the Mahapuranas.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePublisher's note\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe purest gems lie hidden at the bottom of the ocean or in the depth of rocks. One has to dive into the ocean or delve into the rocks to find them out. Similarly, the truth lies concealed in the language which with the passage of time has become obsolete. Man has to learn that language before he discovers that truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut he has neither the means nor the leisure to embark on that course. We have therefore planned to help him acquire knowledge by an easier course. We have started the series of Ancient indian tradition and mythology in English translation. Our goal to universalize knowledge through the most popular international medium of expression. The publication of the puranas in English translation is a step towards that goal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAll religions be it islam Christianity or Hinduism lay great emphasis on the sanctity of certain places and enjoin pilgrimage to them. Large rivers mountains and forests have always been venerated as the abodes of gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAncient Sutras and old Smrtis like Manu and Yajnavalkya do not attach importance to Tirthas but the later literature on this branch of Dharmasastra is very extensive. The\u003cspan\u003e Mahabharata \u003c\/span\u003eregards pilgrimage to Tirthas more meritorious than sacrifices.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHence it was natural that Puranas and digests on Tirthas vied with one another in glorifying their respective Tirthas. The Skanda Purana is not one book but a library of such Sthaal Puranas or Tirtha Mahatmyas. Hence its importance for researches in different disciplines.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great oriental scholar Dr. Jan Gonda has succinctly emphasized the importance of these sthala puranas in his Medieval religious literature in\u003cspan\u003e Sanskrit \u003c\/span\u003eas follows.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis genre of literature is not only very useful for deepening out knowledge of the cultural and religious history of india in general but also most valuable for those who want to reconstruct the development of regional history and local cults or to gain a deeper insight into various religious institutions for instance the recommendation of pilgrimage to poor people as a substitute for expensive sacrifice into beliefs and practices e.g. those who bathe here go to heaven and those who die here are not born again and in connection with the conviction in religious suicide and worship of the deceased and into the significance of holy places local variants of myths and legends and so on. They give information on topography.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Skp is thus a mine of social cultural political historical geographical religious and philosophical information.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eit need not however be supposed that the Skp or the Mbh underestimates the importance of moral purity. The Skp kasikhanda quotes Mbh vana 82.9-12 and exhorts the need of self control knowledge and penance for obtaining the full advantage of pilgrimage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Skp is specially important as it covers practically the whole of india. Thus it describes the topography cultural traditions etc. of the Himalayan region of Uttara Pradesh Orissa (in Purusottama ksetra-mahat-mya) Malwa Rajasthan and a part of Gujarat western india along with Gujarat and south india. The Skp has thus covered the major part of india (except such states as maharashtra and Punjab). The authors of each of these Mahatmyas knew their respective regions like the palm of their hand and describe the topography of the area particular Tirtha its location legendary history its distance and directions from the main Tirtha. Naturally these Tirtha-mahata-myas came to be written at different times by different authors. Hence the criticism or evaluation of a particular Khanda should not be regarded as applicable to the whole of the Skp thus the ignorance about the beginning of the kali age or the dates of Vikramaditya Saka, Pramati etc. in Kaumarkakahanda should be attributed to the author of that particular khanda and not to authors of other parts. Similarly the author of the Kasikhanda does not mean that the whole of the Skp is of that poetic standard. The general literary standard of other authors however is certainly high.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Purana is called Skanda according to the NP 104.2-4 Vyasa this Purana Skanda and described it as consisting of a hundred thousand verses and all the rites and rituals regarding\u003cspan\u003e Siva \u003c\/span\u003ehave been revealed by Skanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Skp in the concluding (44th) Adhyaya of the last Khanda informs us.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis skanda Purana was formerly disclosed by Kumara (skanda).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Purana contributing to longevity and pleasing to the people of four Varnas was certainly created by the greatsouled Skanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ein the traditional list of Mahapuranas the Skp holds the thirteenth rank but in its extent in number of verses it is the first.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Skp is found in two versions or forms (1)Khandas and (2) Samhitas the Samhitas are six in number viz ,(a) Sanatkumara (b) Suta (c) Sankari (d) Vaisnavi (e) Brahmi and (f) Saura the total number of verses in these Samhitas is one hundred thousand.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the NP recognizes the Khanda version. The Skp has the following seven khandas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) Mahesvara (2) Vaisnava (3) Brahma (4) Kasi (5) Avanti (6) Nagara and (7) Prabhasa the NP 104.3 states that the Skp contains 81,000 verses a figure confirmed by the Skp in the colophon of each Adhyaya. The Mtp 53.41-42 the Vap 104 and the Bhp 12,13 give 81,000 as the number of its verses. But the AP 272.17 states that the Skp has 84,000 verses a view confirmed by the Skp.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Venkateshwar Press edition of the Skp which we translate contains 94313 verses. The incidents mentioned in this Purana took place in the Tatpurusa Kalpa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are four editions of this Khanda type of Skp (1) the Venkateshwar Press (VP) (2) Bangavasi (BV) (3) Naval Kishore Press Lucknow and (4) the Gurumandala (GM) edition but these editions vary in their contents for ecample the catruastiti linga mahatmya in Part i of the Avanti Khanda is not found in the Lucknow edition. in Part ii of the Avanti Khanda some 110 chapters differ considerably from those in the VP edition. The GM includes the spurious Satya Narayana mahatmya in the Reva khanda but it is not found in the VP Edition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Skp Vii states that the entire Purana was narrated formerly by Skanda to Bhrgu. Angiras got it from Bhrgu Cyavana got it from Angiras Reika got if from Cyavana. it is thus traditionally handed down. The Purana is silent as to how it came up to suta through Vyasa. The rest of that last chapter of the Skp is Phalasruti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present text of the Sky is somewhat different from that of the 11th cent. A.D. Some of the verses then existing in the Skp and quoted as such by Laksmidhara in the Kalpataru (A.D. 1110) are not found in the present day text of the Sky. For example, in the Kalpataru on Tirtha (pp. 36-3 some 19 verses are quoted from the Sky, but they are untraced in the present text of the SkP, though they are found in LP 92.120-142. in the Kalpataru on p. 44 three verses are quoted from the Sky but are not found in our Sky text, though they are traced in the Ly 92.97-99\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is thus an urgent necessity of preparing a critical edition of the Skanda Purana. I have, however, followed here the VP edition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe position of the Skp as a Mahapuraa is not disputed by anyone. But the very nature of Sky being a library of Ksetra and other Mahatamyas, is basically different from other Puraias, say the VP or the Bhp. Hence we should not stretch the Sky on the Procrustean bed of puranam paica1akca- zam. in fact (as observed by A.D. Pusalkar in Studies in Epics and Puratnas, Bharatiya Vidya Bhavan, Bombay) the paflca laksatzas are observed in their breach by a number of Puranas except the VP. The Sky not being one book, is not expected to follow the five laksanas. it is true that many books in the Sky share the Puranic ideas about Sarga, Pratisarga, Manvantara, but the lakksanas Vamsa and Vansabycarita are totally absent except a few unconnected semi-historical references in the Kaumarikaichanda and Brahmakhanda (see infra, the section on \"Semi-historical References in the Skanda Puraa\").\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs society in Puranic india is of utmost importance and interest, let us first see society as depicted in the Sky. Like other Puranas, the Sky nostalgically remembers the ideal social condition in the Krta Age-a classless society, free provision of shelter, food, clothes and ornaments by trees, absence of the concept of Adharma etc. the evolution of varnas like Ksatriyas and the introduction of the performance of sacrifices appeared in treta Yuga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut as P.V. Kane Points out Varna is not jati or caste Jati has the following characteristics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) Heredity caste is assigned by birth\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) Endogamy and Exogamy\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) Certain restrictions as to food (what food is to be taken from whom etc.)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(4) Occupation A particular caste is to follow a particular occupation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(5) Gradation of castes on a social scale jati thus lays special emphasis on birth or heredity, while Varna emphasized duties.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut Brahmana ksatriya vaisaya and sudra are equally important parts of the body of the Purusa. it thus represents the organic nature of the Hindu Society.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Skp strongly asserts equality between man and man.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHumanity being the common factor who is low and who is high? Asks Skp iV if four sons are born from the same person from the same woman how can they belong to four different varpas. The distinction between one varna and another does not hold water. Hence nobody should every regard that there is difference between man and man like Sankara Vedanta the Skp also espoused elsewhere the stand of equality. Listing the created castes god Brahmi asserts the equality of these casters to Narada all those subjects are born from parts of my body and hence are equal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis equality is voiced in other Puranas as well e.g. all varnas are born of the person the respetive duties of Brahamanas Ksatriyas, vaisyas and Sutras are based on old Smrtis like Manu Yajnavalkya. But even brahamanas took to different vocations like agriculture medical profession begging at forbidden houses and became degraded. it resulted in the creation of eleven castes among brahmanas who neither dine dor marry inter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook I: Mahesvarakhanda\u003cbr\u003eSection I: Kedarkhanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDaksa's insolence\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSatys Arrival at Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eVirabhadra Comes to the Yajna\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eA Fight between Vibhadra and Visnu and Others\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eMeritoriousness of Devotion to Siva\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eCurse to Brahma and Others\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eWorship of the Linga\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Story of a Thief: incarnation of Rama\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Churning of the Ocean\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSiva Swallows the Poison\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eProcedure to Ganesa Worship: Manifestation of Laksmi\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDevas Taste the Divine Nectar\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Fight between Devas and Asuras\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eResuscitation of Dead Daityas\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eNahusa and Yayati: Their indrahood and Fall\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eDadhicys Gift of His Body\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eVrtra Killed: Bali Prepares for War\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eVamana's Arrival Balys Sacrifice\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSukra Curses Bali: Vamana Grants Boon to Bali\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Nirunatva of the Siva Linga: The Manifestation of Bhavani\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eParvatys Penance\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSankara's Revelation of Himself to Parvati: Their Dialogue\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSiva's Marriage\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Marriage Ceremony of Siva: The Arrangement for Accommodating Devas and Others\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Marriage Ritual\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Marriage Celebration of Siva and Parvati: Auspicious Festivities\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Kumara Karttikeya\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003ePreparations of Devas and Daityas for War\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Battle Between Suras and Taraka\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eTaraka is Slain\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sivalinga\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Burning of Kala\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sivaratri Vrata\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eSiva Loses to Parvati in a Game of Dice\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eParvati as Sabari Brings Back Siva: Siva's Coronation\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook I: Mahesvarakhanda\u003cbr\u003eSection II: Kaumarikakhanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eRedemption of Five Apsaras by Arjuna\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eGlorification of Holy Places\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Tirtha at the Confluence of Mahi and Sea\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and Arjuna: Different Kinds of Charitable Gifts\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and Sutanu\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eNarada Settles Brahmanas at the Holy Spot\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eNadijangha's Story\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003ePrakarakarna's Story\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Vulture's Story\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eRevival of indradyumna's Renown\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Previous Births of the Tortoise\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eGreat Efficacy of the Worship of Siva: The Story of Sage Lomasa\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSatarudriya Lingas\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Legend of Vajranga\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Birth of the Asura Taraka\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eTaraka and Devendra Prepare for War\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Fight between Yama and Grasana\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Battle between the Armies of Taraka and the Devas\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Battle between Visnu and Kalanemi\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eVisnu Fights with Daityas\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eTaraka's Victory in the Battle\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Parvati\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eHimavan Consoled\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eKama is Burned\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eMahadeva Meets Parvati: Eagerness for Marriage with Parvati\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Marriage of Hara and Gauri Celebrated\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eParvati Enraged: The Origin of Ganesa\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eParvati Goes to the Mountain for Penance\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eKumara Becomes Commander-in-chief of the Deva Army: (i) Legend of Arbuda\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eSkanda installed as the Commander-in-chief\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eKumara's March against the City of Tarakasura\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eTaraka is Slain\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Lingas installed by Kumara\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kumaresa\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eGreatness of Stambhesvara\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eDescription of the Five Lingas Concluded\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eBhuvanakosa: Evolution of the Universe: Description of Dvipas or Continents\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Position of the Higher World\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Barkaresvara\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Mahakala: The Arrangement of Four Yugas\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eKinds of Sins; Procedure of Siva Worship; Rules of Good Conduct\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eThe Story of Brahmana Aitareya\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eEstablishment of Bhattaditya\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eDescription of the Divyas (Ordeals)\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Story of Nandabhadra\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eEvents Connected with Baladitya\u003c\/td\u003e\n\u003ctd\u003e430\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eInstallation of Goddesses at Bahudaka Tirtha\u003c\/td\u003e\n\u003ctd\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe Description of Somanatha\u003c\/td\u003e\n\u003ctd\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eDialogue between Kamatha and the Sun-god\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eHuman body-A Miniature Cosmos: Departure of the Soul to the Next World\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Jayaditya\u003c\/td\u003e\n\u003ctd\u003e470\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eThe Story of Kotitirtha\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tripurusasala and the Glory of Narada's Lake\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eThe Glory of idol Lake\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of Yoga\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eBrahmesvara, Moksesvara and Garbhesvara\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Nilakantha\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eEnd of Arjuna's Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe Departure of Ghatotkaca to Pragjyotisa\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Barbarika\u003c\/td\u003e\n\u003ctd\u003e519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Liturgy of Ganesvara\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eThe Practice of\u003cspan\u003e Mahavidya\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e531\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eVikaya's Accomplishment of Siddhi\u003c\/td\u003e\n\u003ctd\u003e538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhimesvara\u003c\/td\u003e\n\u003ctd\u003e545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eDisagreement between Bhima and Yudhisthira: installation of Kalesvari\u003c\/td\u003e\n\u003ctd\u003e551\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eKrsna beheads Barbarika: Greatness of Guptaksetra Concluded\u003c\/td\u003e\n\u003ctd\u003e562\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart III\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook I: Mahesvarakhanda\u003cbr\u003eSection II: Arunacalamahatamya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Manifestation of the Taijasa Linga-Arunacala\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eGreatness of immovable Linga of Sankara\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eParvati Goes to Kanci for Penance\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eParvati Goes to the Hermitage of Gautama\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Brahmapuskara\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDescription of Various Holy Places at Aruncala\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eDifferent Tirthas on Arunacala\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Propitiation of Arunesvara\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of the Circumambulation of Arunesvara\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Fight with Mahisasura\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eMahisasura Slain: His Head Stuck to Gaurys Hand\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Reunion of the Goddess with Siva\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eGranting of Boons to Parvati\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eUTTARADHA\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroduction: Markandeya's Query\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eA List of Different Sacred Places of Siva on the Earth\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eMarkandeya's Further Query\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Arunacala\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eRewards and Punishments Resulting from Previous Karmas\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eExpiatory Rites\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eHoly Rites for Special Attainments\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Description of Creation\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eDispute between Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eManisfestation of the Fiery Linga\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eVisnu's Exploration of the Top of the Column of Splendour\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eBrahma's Requests the Ketaka Bunch to Perjure\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eBrahma Requests the Ketaka Bunch to Perjure\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eManisfestation of Sankara\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eBrahma Prepares to Eulogize Siva\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eDescription of the Temple of Arunacala by Brahma and Visnu\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Sports of Siva and Parvati\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eParvatys Devotional Service to Arunacalesvara\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eDemon Mahisa Slain by\u003cspan\u003e Durga\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eParvatys Eulogy of the Lord of Arunacala\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eSiva Praises Parvati\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Story of Vajrangada\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Story of Kaladhara and Kantisali\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eVajrangada Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart IV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook II: Vaishnavakhanda\u003cbr\u003eSection I: Venkatcala Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eNarada's Vision of Yajnavaraha\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePropitation of Sri Varaha by Mantras\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eManifestation of the Lord to the Eyes of Everyone at the Request of Agastya\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eNarada Approaches Padmavati\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSrinivasa Enchanted on Seeing Padmavati\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eMarks of Visnu's Devotee\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePreparations for the Marriage of Padmalaya\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Marriage of Srinivasa and Padmavati\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Story of Hunter Vasu: The Greatness of Padmasaras\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Story of Emperor Tondaman\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eKasyapa Absolved of Sins\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Svamipuskarini\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Svamipuskarini\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Svamipuskarini\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ramakrsna Tirtha\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Merit of Making a Gift of Water\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Venkatacala\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Sri Venkatacala\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Papavinasana Tirtha\u003c\/td\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eMerit from Gift of Lands\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Akasaganga\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eQualifications of Those Who Are Fit to Receive Charitable Gifts\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eGreat Efficacy of Cakratirtha\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Episode of the Gandharva Sundara\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Jabalitirtha\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Tumburu (Ghona) Tirtha\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eSri Venkatacala Contains All the Tirthas\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eIn Praise of Kataha Tirtha\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eArjuna Proceeds on a Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eDescription of the Hermitage of Bharadvaja\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eAgastya's Departure to the South\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Suvarnamukhari\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Suvarnamukhari\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Miraculous Power of Agastya Tirtha and Agasteyesvara\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Confluence of Kalya with Suvarnamukhari\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eGlorification of the Boar incarnation (of Visnu)\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Arrival of Sankha, Agastya and Others at Sri Ventakacala\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eManifestation of Lord Visnu to Agastya and others\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eAnjana's Penance for Getting a Son\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Proper Times for Sacred bath in Viyadganga\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart V\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook II: Vaishnavakhanda\u003cbr\u003eSection II: Purusottama-ksetra Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eA Dialogue between Jaimini and the Sages\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eYama's Prayer\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eStory of Markandeya and the Greatness of Yamesvara\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Redemption of Pudarika and Ambarisa\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003ePundarika and Ambarisa Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDescription of the Land of Utkala\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Story of indradyumna\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Messenger Vidyapati Returns\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eVidyapati Reports to indradyumna\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and indradyumna\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and indradyumna (Continued)\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDescription of the Holy Place Ekamravana (Bhuvanesvara)\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kapotesa and Bilvesvara\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eNarada Consoles indradyumna and Urges Him to Perform Horse-sacrifices\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eIndradyumna's Grief Dispelled: Manifestation of Four-formed Visnu\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eInstallation of the idol of Nrsimha\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eIndradyumna Performs a Thousand Horse-sacrifices\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Eternal Banyan Tree Emerges\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Lord Manifests Himself as Wooden idol\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eOrigin of the indradyumna Lake\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eIndradyumna Gets the Royal Shrine Built\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eIndradyumna Goes to Brahma's Abode along with Narada\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eIndradyumna Returns after Visiting Brahma\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eDevas Eulogize the Lord: Padmanidhys Reception\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Construction and installation of the Chariot of the Lord\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eIndradyumna Worships the Lord: King Gala Submits to indradyumna\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eInstallation of the Four Deities\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Lord Adopts the Form of Nrsimha: Dialogue between Brahma and indradyumna\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Lord Grants Boons to indradyumna\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pancatirtha\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Procedure for the Sacred Ablution of the Lord in the Wooden Body\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Rite of Jyestha Pancaka\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Chariot-Procession Called Gundica Yatra\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eIn Praise of Chariot-Procession\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Procedure of Preserving the Chariot\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Festival's of Lords Retiring o Sleep\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eKing Sveta Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Great Efficacy of Nirmalya etc.\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eFestival to be Celebrated during Caturmasya\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003ePravarana (Covering) Festival of Nrsimha\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Festival of Holy Bath on Pusya Day\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eThe Festival of the Transit (of the Sun) to Capricorn\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Festival of Swing\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eDescription of the Jyesthapancaka Vrata\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Procedure of Splitting Damanaka Grass\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eCelebration of Yatra by Daksa (on Aksayatrtiya)\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eMeditation on the Lord in Different Forms\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003ePopularization of the Lord's Worship by indradyumna\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eThe Merit of Listening to a Purana\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart VI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook II: Vaishnavakhanda\u003cbr\u003eSection III: Badarikasrama Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSuperiority of the Holy Place Badarikasrama over all Tirthas\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eAgni Eulogizes the Lord\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Agnitirtha ans Silas of Narada and Markandeya\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Rocks of Garuda, Varaha and Narasimha\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Visala\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Vasudhara\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pancadhara and other Tirthas\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Various Tirthas at Badari\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSection IV: Kartikkamasa-Mahatamya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003ePraise of Karttika Vow\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eRites to Be Observed in Karttika\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Karttika\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Procedure of Karttikasnana\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Daily Routine of Duties in Karttika\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDirections for Karttikavarata\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSpecial Efficacy of the Gift of Lamps\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Tulasi (Basil Plant)\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eRites to be Performed on Vatsadvadasi, Yamatrayodasi, Narakacaturdasi and Dipavali\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the First Day in the Bright Half of Karttika\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Yamadvitiya (The 2nd Day of Karttika)\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Dhatri\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003ePrevious Life of Satyabhama\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Jalandhara\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Victories of Jalandhara\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eNarada Visits Jalandhara\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eDialogue between Narada and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eRudra's Army Defeated\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Fall of Virabhadra\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eFight between Siva and Jalandhara\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eVrnda's Self-immolation\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eJalandhara Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Dhatri and Tulasi\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Legend of Dharmadatta\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eKalaha Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eDialogue between King Cola and Visnudasa\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eKing Cola and Visnudasa Liberated\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eDharmadatta Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Story of Dhanesvara\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eFasts and Austerities of the Month\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Rite of Kusmandanavami\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Bhismpancaka Vrata\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eRules Pretaining to Pbabodhini\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Procedure of Concluding the Vrata\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eVaikuntha Caturdasi Vrata\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Listening to the Purana\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSection:V: Margasirsa-Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eFruit of Holy Bath in the Month of Margasirsa (Obtained by Gopis)\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Application of Tripundra\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eimprinting Marks of Conch, etc.\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eWorshipping the Conch\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Fruit of Conch Worship\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Fruit of Offering Tulasi Twigs and Sandalpaste\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSuperiority of Jati Flower\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Tulasi\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Procedure for Naivedya\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Concluding Rites in the Lord's Worship\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Story of Ekadasi\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eUninterrupted Ekadasi Vow\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eimportance of Jagarana in Ekadasi Vrata\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the \"Matsya\" Festival\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the Name of Krsna\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Srimadbhagavata\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mathura\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSection VI: Bhagavata-Mahatya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Vrajabhumi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePariksit and Others Meet Uddhava\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDialogue between Pariksit and Uddhava\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Recitation of Bhagvata\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section III\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section IV\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section VI\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section VII\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart VII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook II: Vaisnava-khanda\u003cbr\u003eSection VII: Vaisakhamasa Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Holy Bath in Vaisakha\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Benefit of the Different Kinds of Charitable Gifts\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eCharitable Gifts (Continued)\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Holy Rites to be Observed in Vaisakha\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Excellence of Vaisakha\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Story of House-Lizard\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSalvation of a Pisaca (Globlin)\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eDaksa's Yajna; Parvatys Birth etc.\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Kumara\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eGlorification of the Gifts of Umbrellas: The Story of Hemakanta\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Anecdote of King Kirtiman\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eYama's Lamentation\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eYama is Consoled\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eLiberation of a Pisaca\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eStory of a Ruler of Pancaladesa\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Pancala King Attains Sayujya\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eStory of Dantila and Kohala\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003ePrevious Birth of the Hunter\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Curse of Wind-god\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavata Dharmas\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eBirth of Valmiki\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eLiberation of Pitrs\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Aksaya Trtiya\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eSalvation of a Bitch: importance of Dvadasi\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Conclusion\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSection VIII: Ayodhya-Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eTher Greatness of Visnuhari\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eBrahmakunda and Sahasradhara\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Tirthas: Svargadvara: Candrahari: Conclusion of Candra Vrata\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dharmahari\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Tilodaki\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sargadvara and Gopratara\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eBrhaspati, Rukmini and Other Kundas\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eRatikunda and other Holy Tirthas\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Various Tirthas\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003ePilgrimage to Ayodhya\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSection IX: Vasudeva -Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eQuery by Savarni\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMeeting of Narayana and Narada\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSri Vasudeva to Be Worshipped by All\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSveta-Dvipa\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eUparicara Vasu, a Pious King\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eFall of Uparicara Vasu\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eUparicara Vasu Attains Liberation\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eCurse to Devendra\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eGenesis of Yajnas involving Himsa\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Grace of Vasudeva\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eChurning for the Nectar: Birth of the Position Kalakuta\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eChurning of the Ocean: Birth of Fourteen Precious Jewels\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eGods Drink the Nectar\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Marriage Festival of Laksmi and Narayana\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eEulogy of Laksmi-Narayana\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eDescription of Goloka\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eManifestation of Vasudeva\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eincarnations of Vasudeva\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eNarada Meets Nara and Narayana\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Duties of Four Varnas\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eDuties of Celibates (Students)\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eDuties of Householders\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eDuties of Forest-Hermaits and Recluses\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Nature of Knowledge\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eVairagya and\u003cspan\u003e Bhakti\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eEligibility for Kriya-Yoga etc.\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eProcedure of Puja\u003cspan\u003e Mandala \u003c\/span\u003eConstruction\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eKriya-Yoga: Meditation on the Forms of Radha and Krsna\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eKriya-Yoga: Procedure of Worship of Vasudeva\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eDescription of Yoga and Limbs\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eEuology of Nara and Narayana\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eText-transmission of Vasudeva-Mahatmya\u003c\/td\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section VII\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section VIII\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section IX\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart VII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook III: Brahma-khanda\u003cbr\u003eSection I: Setu Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Merit of Visiting Setu\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Construction o Setu\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDharmatirtha Becomes Famous as Cakratirtha\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eRedemption of Durdama from a Curse\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eRedemption from Curse of Alambusa and Vidhuma\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eBattle between the Goddess and Mahisasura\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eMahisasura Killed\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSudarsana Becomes a Vampire\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eRedemption of Sudarsana and Sukarna\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Sanctifying Power of Papavinasa\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eGlorification of Sita Lake: indra Absolved of the Sin of Brahmana-Slaughter\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eGlorification of Mangala Tirtha\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Amrtavapi: Salvation of Agastya's Brother\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eBrahma's Redemption from Siva's Curse\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Hanumatkunda: Dharmasakha Blessed with a Hundred Sons\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Agasti Tirtha: The Story of Kaksivan\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Agastyakunda: The Marriage of Kaksivan\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Ramakunda: Dharamaputra's Atonement for False Speech\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Laksmanatritha: Balabhadra's Redemption from the Sin of Brahmana-Slaughter\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Jataritha: Dharmaputra Obtains Unlimited Wealth\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Laksmitirtha: Dharmaputra Obtains Unlimited Wealth\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Agnitirtha: Duspanya Relieved of His Ghosthood\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Cakratirtha: Aditya Gets Golden Hands\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Sivatirtha: Bhairava Absolved of the Sin of Brahmana-Slaughter\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Sankhatirtha: Vatsanabha Freed from the Sin of ingratitude\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of\u003cspan\u003e Ganga\u003c\/span\u003e, Yamuna and Gaya: Janasruti Attains Perfect Knowledge\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Kotitirtha: Krsna Atones for His Sin of Killing His Uncle\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Sadhyamrtatirtha: Pururavas Liberated from a Curse\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Sarvatirtha: Sucarita Attains Sayujya\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Dhanuskoti\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Kotitirtha: Asvatthama's Liberation from the Sin of Killing Sleeping Persons\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Dhanuskoti: Dharmagupta Gets Rid of His Madness\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Dhanuskoti: Paravasu Liberated from the Sin of Brahmana-Slaughter\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Dhanuskoti: Sumatys Liberation from Great Sins\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Dhanuskoti: The Jackal and the Monkey Liberated\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Dhanuskoti: Duracara Liberated from the Sin of Associating with Sinners\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eKsirakunda\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Ksirakunda: Kadru's Expitation for her Deceitful Action\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Kapitirtha: Rambha and Ghrtaci Liberated from their Curse\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Gayatri and Sarasvati Tirthas\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Gayatri and Sarasvati Kundas: Destruction of Kasyapa's Sin\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eRnamocana and Other Tirthas\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Ramanatha\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eThe installation of the Linga of Ramanatha\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eRama's Discourse on Philosophy\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eThe Reason for the installation of Ramanatha\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eRama's Sin of Brahma-hatya\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eCessation of Great Sins incurred by King Sankara\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eEulogy of Ramanatha\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eThe Story of Punyanidhi\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003ePilgrimage to Setu\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Setu\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart IX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEditorial\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook III: Brahma-khanda\u003cbr\u003eSection II: Dharmaranya Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eYudhisthira's Enquiries\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eYudhisthira's Queries\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eIndira's Fear\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDharmaranya Established as a Holy Place\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eGood Conduct\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eNorms of Good Conduct for Householders\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eCode of Conduct for Women etc.\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Coming of Visnu\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eDifferent Spiritual Lineages and Their Goddesses\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Service Rendered by the Merchant Class\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eDharamaranya Becomes Satyamandira\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe installation of Ganesa\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bakularka\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eDestruction of Visnu's Head\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Story of Hayagriva\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe installation of Ananda\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Srimata\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Story of Matangi and Karnataka\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of indresvara and Jayantesvara\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eDescription of Dhara Ksetra\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eGotras, Pravaras etc. of the Residents of Dharamaranya\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003einstallation of the Deities\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eLohasura Devastates Dharmaranya\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dharmaranya\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sarasvati\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Greatness o Dvarika\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Episode of Balahaka: The Glory of Govatsa Linga\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Holy Spots\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Legend of Lohasura Concluded\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eRama's Life\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eRama's Pilgrimage to Dharmaranya\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSatyamandira Established\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eRama Returns to Ayodhya\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eRama's Copper-plate Grant to Brahmanas\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eRuins of Dharmaranya Repaired\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eHanuman Makes His Appearance\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eReturn of Modha Brahmanas\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eAcquisition of the Character by Brahmanas\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eDifferent Families and Groups in Dharmaranya\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eMerit of Listening to the Purana\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSection III: Brahmottara-Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pancaksara (Five-syllabled) Mantra\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Story of Kalmasapada: Greatness of Gokarna\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gokarna and the Caturdasi of Siva\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe importance of Caturdasi\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Story of Gopakumara\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe importance of Pradosa\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe importance of Pradosa [Continued]\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e[The Procedure of Siva's Worship]\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Religious Vow to be Observed on Mondays: The Story of Simantini\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe (Spiritual) Power of Simantini\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eBhadrayu Resuscitated\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eRsabha's Advice to Bhadrayu\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDescription of Sivakavaca\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Marriage of Bhadrayus\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eBhadrayus Gets Siva's Favour\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the Holy Ash\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the Holy Ash (Continued)\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the Holy Ash (Continued)\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eObservance of the Vow of Uma-Mahesvara\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Story of Sarada\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Great Efficacy of Rudrakasa: The Story of Mahananda\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Rudradhyaya\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Listening to the Purana\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section II\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex to Section III\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart X\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook IV: Kasi-khanda\u003cbr\u003eSection I: Purvardha Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIncrease in the Height of Vindhya\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSatyaloka\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Heritage of Agastya\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of a Chaste Woman\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eAgastya's Departure\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eTirthadhyaya\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Seven Holy Cities\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe World of Yama\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Regions of Celestial Damsels and of the Sun\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Worlds of indra and Agni\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe World of Vahni (Fire-God)\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Worlds of Nirrti and Varuna\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eGandhavati and Alaka\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSomaloka\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eDescription of the Stellar World\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe World of Sukra (Venus)\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Worlds of Mars, Jupiter and Satrun\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe World of SevenSages\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Story of Dhruva\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe Story of Dhruva: The Vision of the Lord\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Story of Dhruva: Dhruva's Eulogy of Visnu\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eBrahma Praises Kasi\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eCaturbhujabhiseka\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eSivasarman Attains Salvation\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eAgastya Visits Skanda\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eDescription of Manikarnika\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ganga\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ganga (Continued)\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eA Thousand Names of Ganga\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Varanasi\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Manifestation of Bhairava\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Manifestation of Dandapani\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eDescription of Jnanavapi\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eIn Praise of Jnanavapi\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eSadacara - Conduct of the Good\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Rites and Duties of a Religious Student\u003c\/td\u003e\n\u003ctd\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of Women\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of Women (Continued)\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eManifestation of the Lord of Avimukta\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eDuties of a Householder\u003c\/td\u003e\n\u003ctd\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Path of Yoga\u003c\/td\u003e\n\u003ctd\u003e454\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eMeans of Dodging Kala\u003c\/td\u003e\n\u003ctd\u003e470\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eKing Divodasa's Valour\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eDescription of Kasi\u003c\/td\u003e\n\u003ctd\u003e484\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Arrival of Sixty-four Yoginis\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eDescription of Lolarka\u003c\/td\u003e\n\u003ctd\u003e496\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eDescription of Uttararka\u003c\/td\u003e\n\u003ctd\u003e502\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sambaditya\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eDescription of Draupadaditya and Mayukhaditya\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eDescription of Khakholkaditya\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook IV: Kasi-khanda\u003cbr\u003eSection II: Uttarardha\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eDescription of Sun-gods Called Aruna, Vrddha etc.\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eDescription of Dasasvamedha\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eSiva's Attendants Go to Varanasi\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pisacamocana Tirtha\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eGanesa Proceeds on a Mission to Kasi\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eManifestation of the Maya of Ganesa\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eManifestation of Dhundhi Vinayaka and Fiftysix Vinayakas\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eAttainment of Salvation by Divodasa\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003ePancanada Comes into Being\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eManifestation of Bindumadhava\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Visnava Tirthas\u003c\/td\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eManifestation of Bindumadhava\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63.\u003c\/td\u003e\n\u003ctd\u003eThe Story of Jyesthesa\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64.\u003c\/td\u003e\n\u003ctd\u003eThe Secret of Jyesthesvara\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65.\u003c\/td\u003e\n\u003ctd\u003eManifestation of the Bull-emblemed Lord\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eSailesa and Other Lingas\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eIn Praise of Ratnesvara\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Krttivasas\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eThe Assembly of Sixtyeight Holy Spots\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eEstablishment of the Deities\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eExploits of Durga\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eVictory of Durga\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Omkara\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Omkara (Continued)\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eManifestation of Trilocana\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eThe Power of Trilocana\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kedara\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dharmesa\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eDharmesakhyanam\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eThe Vrata Called Manoreathatirtya\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eThe Legend of Dharmesvara\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eExploits of Amitrajit\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eManifestation of Viresvara\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eTirthas from the Confluence of Ganga and Varana up to Manikarnika\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eGranting of Boons to Durvasas\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eManifestation of Visvakarmesa\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eDaksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eSati Casts off Hr Body\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eManifestation of Daksesvara\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eThe Story of Parvatisa\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gangesvara\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eThe Story of Narmadesvara\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eManifestation of Satisvara\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eManifestation of Amrtesa and Other Lingas\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003ctd\u003eVyasa's Arms Get Paralysed\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003ctd\u003eVyasa Released from the Curse\u003c\/td\u003e\n\u003ctd\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003ctd\u003eHoly Spot in Varanasi\u003c\/td\u003e\n\u003ctd\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98.\u003c\/td\u003e\n\u003ctd\u003eDeparture unto the pavilion of Salvation\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sri Visvesvara\u003c\/td\u003e\n\u003ctd\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003ctd\u003eIndex to Kasikhanda\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook V: Avantya-khanda\u003cbr\u003eSection I: Avantiksetra Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mahakalavana\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Decapitation of Brahma\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eBrhma's Expiation\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Vaisvanara\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Arrival of the Lord\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eGetting Rid of Skull\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eMode of Life in Mahakalavana\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Apsarah Kunda\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mahisakunda and Rudrasaras\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Kutumbikesvara\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Vidyadhara Tirtha\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sitala\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Svargadvara\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Catussamudra\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Sankaraditya\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of the River Nilagandhavati\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dasasvamedha\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Ekanamsa\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Harasiddhi\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003ePilgrimage to Fourteen Tirthas\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Hanumatkesvara\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Rudrasaras\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003ePilgrimage to Mahakalesvara\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Valmikesvara\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sukresvara and Other Shrines\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Mandakini-Ksetra\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Ankapada (Restoration of Sandipani's Son)\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Somavati Tirtha\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Great Efficacyu of Anaraka Tirtha\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eOffering Lights to Anarakesvara\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Saubhagyesvara and Other Tirthas\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eArjuna's Eulogy of the Sun-god\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kesavaditya\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Saktibheda Tirtha\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Agastyesvara\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Naradipa\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Importance of Angariki Caturthi\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Story of Abdhaka\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mahakalavana\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Name Kanakasrnga\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Genesis of the Name Kusasthali\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eThe Genesis of the Name Avanti\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Name Ujjayini\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Name Padmavati\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Kumudvati\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eThe Genesis of the Name Amaravati\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eThe Genesis of the Name Visala\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe Genesis of the Name Pratikalpa\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eSipra: The Remover of Jvara\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sipra\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eThe Genesis of the Name Amtodbhava\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eThe Glorification of Sipra\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eSundara Kunda and Pisacamocana\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nilaganga\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Vimaloda Tirtha\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Confluence of Ksata\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003ePraise of Gaya Tirtha\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eThe Procedure of Sraddha\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gaya Tirtha\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Importance of the Intercalary Month\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Intercalary month\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Gomati Kunda\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of tirthas and a thousand epithets of Visnu\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eThe Pilgrimage to Kalabhariava Tirtha\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nrsimha Tirtha\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nrsimha Tirtha\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kutumbesvara\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Akhadesvara\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Karkaraja Tirtha\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eIndex of all tirthas (in this text)\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Avantiksetra\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook V: Avantyakhanda\u003cbr\u003eSection II: Caturasiti Linga Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eAgastyesvara\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eGuhesvara\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDhundhesvara\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDamarukesvara\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eAnadikalpesvara\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSvarnajvalesvara\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eTrivistapesvara\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eKapalesvara\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSvargadvaresvara\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eKarkotesvara\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSiddhesvara\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eLokapalesvara\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eKamesvara\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eKutumbesvara\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eIndradyumnesvara\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eIsanesvara\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eApsarevara\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eKalakalesvara\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eNagacandesvara\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003ePratiharesvara\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eKukkutesvara\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eKarkatesvara\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eMeghanadesvara\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eMahalayesvara\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eMukusvara\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eSomesvara\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eAnarakesvara\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eJatesvara\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eRamesvara\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eCyavanesvara\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eKhandesvara\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003ePattanesvara\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eAnandesvara\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eKanthadesvara\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eIndresvara\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eMarkandeyesvara\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eSivesvara\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eKusumesvara\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eAkruresvara\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eKundesvara\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eLumpesvara\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eGangesvara\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eAngaresvara\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eUttaresvara\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eTrilocanesvara\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eViresvara\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eNupuresvara\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eAbhayesvara\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003ePrthukesvara\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eSthavaresvara\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eSulesvara\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eOmkaresvara\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eVisvesvara\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eKantesvara\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eSimhesvara\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eRevabtesvara\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eGhantesvara\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003ePrayagesvara\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eSiddhesvara\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eMatangesvara\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eSaubhagyesvara\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eRupesvara\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eDhanuhsahasraka\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003ePasupatisvara\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eBrahmesvara\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eJalpesvara\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eKedaresvara\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003ePisacesvara\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eSangamesvara\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eDurddharesesvara\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003ePrayagesvara\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eCandradityesvara\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eKarabhesvara\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eRajasthalesvara\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eVadelesvara\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eArunesvara\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003ePuspadantesvara\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eAvimuktesvara\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eHanumatkesvara\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eSvapnesvara\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003ePingalesvara\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eKayavarohensvara\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eBilvesvara\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eUttaresvara\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XIV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook V: Avantyakhanda\u003cbr\u003eSection III: Reva Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003ePurana texts Described\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Reva\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eMarkandeya Rescued in the Pralaya\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eBoons to Narmada\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eNaming the River Narmada\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eEpithets of Narmada Explained\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Advent of Kurma Kalpa\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Advent of Baka Kalpa\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Narmada\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Benefits of Bath in Narmada\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Narmada\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eEulogy of Narmada\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Story of Twenty one Kalps\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003ekalaratri Annihilates the Universe\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eTurbulence of the Annihilation (Pralaya)\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eEulogy of Siva by Brahma\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eAnnihilation by Twelve Suns\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eGlorification of Narmada\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eVarahakalpa\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eVaragakalpa (continued)\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the River Kapila\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Visalya\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Confluence of Visalya\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Confluence of Karanarmada\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Confluence of Nilaganga\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Observance called Madhuka Trtiya\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eCreating Agitation in Tripura\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eDestruction of Tripura Glorification of Jvalesvara and Amaresvara Tirthas\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Confluence of Kaveri and Narmada\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Daru Tirtha\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Brahmavarta\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Patresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Agni Tirtha\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eDescription of Ravi Tirtha\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eGlorification of Meghanada Tirtha\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Daruka Tirtha\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eGlorification of Deva Tirtha\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Narmadesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of kapila Tirtha\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Karanjesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kundalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pippalada Tirtha\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Vimalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eEulogy of Sulabheda\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eAndhaka Gets a Boon\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eAbduction of Saci\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eDevas Return to Svarga\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eAndhaka Blessed\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eGlorification of Sulebheda\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eRules About the Eligibility for Dana\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eGlorification of Danadharma\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eThe Story of Dirghatapas\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eRksasrnga goes to Svarga\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eDirghatapas goes to Heaven\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eKasiraja Attains Moksa\u003c\/td\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eFruit of Dana Described\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThe Sabara goes to Svarga\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sulabheda Tirtha\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Aditya Tirtha\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Adityesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sakresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Karodisvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kumaresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Agastyesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Anandesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Matrurtha\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Lunkesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dhanda\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mangalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ravi Tirtha\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kamesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Maninagesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Goparesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gautamesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sankhacuda Tirtha\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Paresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhimesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Naradesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dadhiskanda and Madhuskanda Tirtha\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nandikesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Varunesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Panca Tirtha\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Hanumantesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eKapi and Other Tirthas\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Somanatha Tirtha\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pingalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Rna-tray-Mocana Tirtha\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kapilesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Putikesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Jalasayi Tirtha\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of CanddadityaTirtha\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Yamahasya Tirtha\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kalhodi Tirtha\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nandikesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Narayana Tirtha\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kotisvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Vyasa Tirtha\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Prabhasa Tirtha\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nagesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Markandesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook V: Avantyakhanda\u003cbr\u003eSection III: Reva Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Samkarsana Tirtha\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Manmathesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of the Confluence (of Erandi and Narmada)\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Suvarnasila Tirtha\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Karanja Tirtha\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kamada Tirtha\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhandari Tirtha\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Rohini Tirtha\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Cakra Tirtha\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dhautapapa Tirtha\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Skanda Tirtha\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Angirasa Tirtha\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Koti Tirtha\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ayonisambhava Tirtha\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Angaraka Tirtha\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pandu Tirtha\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Trilocana Tirtha\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Indira Tirtha\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kalhodi Tirtha\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kambukesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Soma Tirtha\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kohana Tirtha\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Karmadesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Narmadesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ravi Tirtha\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ayoniprabhava Tirtha\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of AgniTirtha\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of BhrkutesvaraTirtha\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Brahma Tirtha\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Devatirtha\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nagesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Adivaraha Tirtha\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Kaubera and other Tirthas\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ramesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of SiddhesvaraTirtha\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ahalya Tirtha\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Karkatesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sakra Tirtha\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Somatirtha\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Nandahrada Tirtha\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Tapesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Rukmini Tirtha\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Yojanesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dvadasi Tirtha\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Siva Tirtha\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Asmahaka Tirtha\u003c\/td\u003e\n\u003ctd\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Siddesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mangalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Linga Varaha Tirtha\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kusumesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of SvetavarahaTirtha\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhargalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Adityesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kalakalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003ctd\u003eAttainment of Siddhi by Canakya\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Suklatirtha\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Humkarasvami\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sangamesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Anarakesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Moksa Tirtha\u003c\/td\u003e\n\u003ctd\u003e461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sarpa Tirtha\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gopesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Naga Tirtha\u003c\/td\u003e\n\u003ctd\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Samvauresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Siddhesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e465\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Siddesvari Tirtha\u003c\/td\u003e\n\u003ctd\u003e466\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of MarkandesvaraTirtha\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Ankuresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e470\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003ctd\u003eThe Abduction of Kamamohini\u003c\/td\u003e\n\u003ctd\u003e473\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003ctd\u003eMandavya Impaled\u003c\/td\u003e\n\u003ctd\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003ctd\u003eDialogue between Sandili and the sages\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mandavya Tirtha\u003c\/td\u003e\n\u003ctd\u003e484\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Suddesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gopesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e492\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kapilesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e493\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Pingalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e495\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhutisvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gangavahaka Tirtha\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gautamesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dasavamedha Tirtha\u003c\/td\u003e\n\u003ctd\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003ctd\u003eThe Creation of Bhrgukaccha Tirtha\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhrgukaccha Tirtha\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kedaresvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e522\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dhautapapa Tirtha\u003c\/td\u003e\n\u003ctd\u003e524\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Erandi Tirtha\u003c\/td\u003e\n\u003ctd\u003e526\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kanakhalesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e527\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kalagnirudra Tirtha\u003c\/td\u003e\n\u003ctd\u003e531\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Salagrama Tirtha\u003c\/td\u003e\n\u003ctd\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Udirna Varaha Tirtha\u003c\/td\u003e\n\u003ctd\u003e533\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Candrahasa Tirtha\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dvadasaditya Tirtha\u003c\/td\u003e\n\u003ctd\u003e540\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Sripati\u003c\/td\u003e\n\u003ctd\u003e541\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sripati Tirtha\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003ctd\u003eThe Marriage of Sripati\u003c\/td\u003e\n\u003ctd\u003e555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003ctd\u003eThe Glori of Sripati\u003c\/td\u003e\n\u003ctd\u003e562\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Hamsatirtha\u003c\/td\u003e\n\u003ctd\u003e565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Mulasthana Tirtha\u003c\/td\u003e\n\u003ctd\u003e565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sulesvara Tirtha\u003c\/td\u003e\n\u003ctd\u003e566\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Asvina Tirtha\u003c\/td\u003e\n\u003ctd\u003e575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Savitri Tirtha\u003c\/td\u003e\n\u003ctd\u003e576\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Deva Tirtha\u003c\/td\u003e\n\u003ctd\u003e578\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Sikhitirtha\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Koti Tirtha\u003c\/td\u003e\n\u003ctd\u003e580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Paitamaha Tirtha\u003c\/td\u003e\n\u003ctd\u003e580\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Kurkuri Tirtha\u003c\/td\u003e\n\u003ctd\u003e582\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dasakanya Tirtha\u003c\/td\u003e\n\u003ctd\u003e583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Suvarnabindu Tirtha\u003c\/td\u003e\n\u003ctd\u003e584\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XVI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VI: Nagara Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Birth of the Linga\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDialogue between Trisanku and vasistha\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHariscandra Coronated as King\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eVisvamitra Performs a Yajna fro Trisanku\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003ePerformance of a satra for Trisanku\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eAttainment of a Boon by Visvamitra\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eTrisanku Attains Svarga\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eKilling of Vrtra\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eFilling up the Nagabila\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eKing Camatkara cursed\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eGift of a city to Brahmanas\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eAdvice to the sons\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eGlory of Acalesvara\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eEfficacy of Circumambulating Camatkarapura\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eEfficacy of Circumambulating Camatkarapura (Continued)\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eMerit of Residing near Raktasrnga\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eViduratha goes ahunting\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eKing Viduratha in a Hermitage\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pitrkupika Tirtha\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eGreatness of Balamandana Tirtha\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eGlory of Balasakhya Tirtha\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eGreatness of Balamandana Tirtha\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mrga Tirtha\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eOrigin of Visnupadi Tirtha\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visnupati Ganga\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gokarna Tirtha\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of the Four Yugas\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe Refuge to all tirthas\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhesvara Ksetra\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eManifestation of Siddesvara\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eGreatness of Naga Hrada\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Hermitage of Seven Sages\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eGreatness of Agastya's Hermitage\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eFight Between Devas and Asuras\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eInstallation of Citresvara Pitha\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citresvari Pitha\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Palace called Dussila\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dhundhumaresvara\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eGreatness of Yayatisvara\u003c\/td\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citrasila\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eManifestation of Jalasayin\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eMenaka Meets Visvamitra\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eDialogue between Visvamitra and Menaka\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visvamitresvara\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tripuskara\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sarasvati Tirtha\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahakalesvara\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eInstallation of Uma Mahesvara\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eKing Kalasa Turns into a Tiger\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eDialogue between the cow and the tiger\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kalasesvara\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rudrakoti\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhrungarta\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eGreatness of Carmamunda\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nalesvara\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sambaditya\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eBhisma's Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siva Ganga\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eVidura Builds the Lord's Temple\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eGreatness of Naraditya\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eBirth of Visakanya\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sarmistha Tirtha\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eGreatness of Somanatha\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eGreatness of Camatkari Durga\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eGreatness of Anartakesvara and Surakesvara\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eMurder of Jamadagni\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eSahasrarjuna Killed\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eThe Sea Recedes\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eCreation of Rama Hrada\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eBirth of Karttikeya\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eInstallation of Skanda's Sakti\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eDhrtarastra's Pilgrimage to Hatakesvara Ksetra\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003ePilgrimage of Dhrtarastra and others\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eInstallation of Lingas by Kauravas Pandavas and Yadavas\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eGreatness of Yajnabhumi\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eInstallation of Mundira Kalapriya and Mulasthana\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eImportance of Harasraya Vedika\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rudrasirsa\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eGreatness of Valakhilyasrama\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eImportance of the sight of Visnu\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eFall of Suparana's wings\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eGreatness of Suparnesvara\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eGreatness of the deity Suparna\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eMadhavi Born as Subhadra\u003c\/td\u003e\n\u003ctd\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahalaksmi\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eGreatness of Saptavimasatika\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eGreatness of Soma's Shrine\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ambavrddha\u003c\/td\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Padukas of Srimata\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vasordhara\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eCreation of Agni Tirtha\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahmakunda\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gomukha Tirtha\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lohayasti\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajapalesvari\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003ctd\u003eDialogue between Dasratha and Sanaiscara\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003ctd\u003eDasaratha's Penance\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rajavapi\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003ctd\u003eSage Durvasa visits Rama\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003ctd\u003eSrirama goes to the city of Sugriva\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003ctd\u003eInstallation of Ramesvara in the Middle of the setu\u003c\/td\u003e\n\u003ctd\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003ctd\u003eErection of five Palatial Shrines for Laksmana and others\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003ctd\u003eGreatness of Anartaka Tirtha Kupika\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XVII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VI: Nagara Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003ctd\u003eInstallation of Kusesvara and Lavesvara\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003ctd\u003eRemoval of the Raksasa Lingas\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Vanished Tirthas\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003ctd\u003eInstallation of Citrasarma Linga\u003c\/td\u003e\n\u003ctd\u003e426\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003ctd\u003eThe Astasasti Tirthas\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003ctd\u003eGreatness of Astasasti Tirthas\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sixty Eight Tirthas\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003ctd\u003eLamentation of the King of Anarta\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003ctd\u003eThe Creation of Barren Land\u003c\/td\u003e\n\u003ctd\u003e446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003ctd\u003eGreatness of Agnikunda\u003c\/td\u003e\n\u003ctd\u003e448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003ctd\u003eThe Term Nagara\u003c\/td\u003e\n\u003ctd\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003ctd\u003eGotras of Sages\u003c\/td\u003e\n\u003ctd\u003e463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003ctd\u003eGreatness of Amba Revati Tirtha\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003ctd\u003eEmergence of Bhattikatirtha\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003ctd\u003eInstallation of Raivatakesvara and Ksemamkari\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003ctd\u003eDefeat of the Army of Gods\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003ctd\u003eThe Origination of Katyayani\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003ctd\u003eMahisasura Defeated\u003c\/td\u003e\n\u003ctd\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003ctd\u003eCreation of Kedara\u003c\/td\u003e\n\u003ctd\u003e496\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003ctd\u003eGlory of Sukla Tirtha\u003c\/td\u003e\n\u003ctd\u003e502\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003ctd\u003eCreation of Mukhara Tirtha\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003ctd\u003eThe Story of King Satyasandha\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003ctd\u003eGreatness of Satyasa\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003ctd\u003eGreatness of Karnotpala Tirtha\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003ctd\u003eOrigin of Atesvara\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Hermitage of Yajnavalkya\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003ctd\u003eCreation of Pancapinda Cow\u003c\/td\u003e\n\u003ctd\u003e536\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003ctd\u003eKatyayani's Distress\u003c\/td\u003e\n\u003ctd\u003e541\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003ctd\u003eCreation of Vastupada\u003c\/td\u003e\n\u003ctd\u003e545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003ctd\u003eOrigin of Ajagrha\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003ctd\u003eOrigin of Tirthas like Saubhagyakupika\u003c\/td\u003e\n\u003ctd\u003e554\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003ctd\u003eBoon to a Chaste Lady Dirghika\u003c\/td\u003e\n\u003ctd\u003e560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003ctd\u003eOrigin of Dirghika\u003c\/td\u003e\n\u003ctd\u003e567\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003ctd\u003eMandavya Impaled\u003c\/td\u003e\n\u003ctd\u003e570\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003ctd\u003eOrigin of Dharmarajesvara\u003c\/td\u003e\n\u003ctd\u003e571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dharmarajesvara\u003c\/td\u003e\n\u003ctd\u003e573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003ctd\u003eThe Son of Dharmaraja\u003c\/td\u003e\n\u003ctd\u003e578\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mistannadesvara\u003c\/td\u003e\n\u003ctd\u003e579\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Trio of Ganapatis\u003c\/td\u003e\n\u003ctd\u003e584\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003ctd\u003eProvocation of Jabali\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003ctd\u003eThe Story of Citrangadesvara Phalavati and Jabali\u003c\/td\u003e\n\u003ctd\u003e592\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003ctd\u003eGreatness of Amarakesvara Ksetra\u003c\/td\u003e\n\u003ctd\u003e606\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003ctd\u003eGreatness of Amaresvara Kunda\u003c\/td\u003e\n\u003ctd\u003e610\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003ctd\u003eDialogue between Vyasa and Suka\u003c\/td\u003e\n\u003ctd\u003e611\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vatikesvara\u003c\/td\u003e\n\u003ctd\u003e618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003ctd\u003eManifestation of Kelisvari\u003c\/td\u003e\n\u003ctd\u003e619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kelisvari\u003c\/td\u003e\n\u003ctd\u003e627\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhairava Ksetra\u003c\/td\u003e\n\u003ctd\u003e630\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003ctd\u003eGreatness of Cakrapani\u003c\/td\u003e\n\u003ctd\u003e635\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003ctd\u003eOrigin of Apsara Kunda\u003c\/td\u003e\n\u003ctd\u003e639\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citresvara Pitha\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003ctd\u003eA Ksatriya Addresses his wife\u003c\/td\u003e\n\u003ctd\u003e647\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003ctd\u003eManibhadra cheats a Brahmana Named Puspa\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003ctd\u003eBoons to Puspa by the Sun god\u003c\/td\u003e\n\u003ctd\u003e655\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003ctd\u003eManibhadra's death\u003c\/td\u003e\n\u003ctd\u003e659\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003ctd\u003ePuspa Acquires Prosperity\u003c\/td\u003e\n\u003ctd\u003e665\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003ctd\u003eBrahmanas Invited for Purascarana\u003c\/td\u003e\n\u003ctd\u003e666\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003ctd\u003eGreatness of Puspaditya\u003c\/td\u003e\n\u003ctd\u003e668\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003ctd\u003eProcedure of Purascarana Saptami\u003c\/td\u003e\n\u003ctd\u003e670\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003ctd\u003eCreation of Brahma Nagara (Community)\u003c\/td\u003e\n\u003ctd\u003e677\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003ctd\u003eInstallation of Nagesvara etc\u003c\/td\u003e\n\u003ctd\u003e680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003ctd\u003eOrigin of Asva Tirtha\u003c\/td\u003e\n\u003ctd\u003e684\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003ctd\u003eBirth of Parasurama\u003c\/td\u003e\n\u003ctd\u003e687\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003ctd\u003eVisvamitra Renounces Kingdom\u003c\/td\u003e\n\u003ctd\u003e691\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003ctd\u003eGreatness of the source of Dharotpatti\u003c\/td\u003e\n\u003ctd\u003e697\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dhara Devi\u003c\/td\u003e\n\u003ctd\u003e702\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003ctd\u003eCreation of Dhara Tirtha\u003c\/td\u003e\n\u003ctd\u003e705\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003ctd\u003eBattle between Vasistha and Visvamitra\u003c\/td\u003e\n\u003ctd\u003e707\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003ctd\u003eSarasvati Cursed\u003c\/td\u003e\n\u003ctd\u003e709\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003ctd\u003eSaravati Gets Rid of the Curse\u003c\/td\u003e\n\u003ctd\u003e711\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003ctd\u003eBirth of Pippalada\u003c\/td\u003e\n\u003ctd\u003e713\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003ctd\u003eGift of a Boon to Yajniavalkya\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003ctd\u003eOrigin of Kamsaresvara\u003c\/td\u003e\n\u003ctd\u003e722\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003ctd\u003eCreation of Pancapindika\u003c\/td\u003e\n\u003ctd\u003e724\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003ctd\u003eOrigin of Pancapinda Gauri\u003c\/td\u003e\n\u003ctd\u003e730\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003ctd\u003eRites Preliminary of Yajnas\u003c\/td\u003e\n\u003ctd\u003e736\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003ctd\u003eBrahma Begins the Yajna\u003c\/td\u003e\n\u003ctd\u003e742\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gayatri Tirtha\u003c\/td\u003e\n\u003ctd\u003e746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003ctd\u003eThe Yajna of Brahma the first day\u003c\/td\u003e\n\u003ctd\u003e752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003ctd\u003eCreation of Naga Tirtha\u003c\/td\u003e\n\u003ctd\u003e758\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003ctd\u003eThe Yajna of Brahma The Third day\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003ctd\u003eCreation of Holy places\u003c\/td\u003e\n\u003ctd\u003e765\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003ctd\u003eImportance of an Atithi\u003c\/td\u003e\n\u003ctd\u003e775\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003ctd\u003eGreatness of Raksasprapya Sraddha\u003c\/td\u003e\n\u003ctd\u003e777\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XVIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VI: Nagara Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003ctd\u003eThe Groups of Mothers Cursed\u003c\/td\u003e\n\u003ctd\u003e783\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003ctd\u003eThe antecedents of Audumbari\u003c\/td\u003e\n\u003ctd\u003e789\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003ctd\u003eOrigin of Yaksma Tirtha\u003c\/td\u003e\n\u003ctd\u003e792\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003ctd\u003eOccurrence of Evil Omens\u003c\/td\u003e\n\u003ctd\u003e799\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003ctd\u003eGreatness of Savitri\u003c\/td\u003e\n\u003ctd\u003e800\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003ctd\u003eGayatri Grants Boons\u003c\/td\u003e\n\u003ctd\u003e808\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003ctd\u003eDescription of Tirthas\u003c\/td\u003e\n\u003ctd\u003e809\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003ctd\u003eStory of the Daughter of Chandogya\u003c\/td\u003e\n\u003ctd\u003e814\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003ctd\u003eBrhadbala proceeds to the city of anarta\u003c\/td\u003e\n\u003ctd\u003e818\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003ctd\u003eThe Expiation of Paravasu\u003c\/td\u003e\n\u003ctd\u003e819\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003ctd\u003eSudri Brahmani Tirtha\u003c\/td\u003e\n\u003ctd\u003e829\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003ctd\u003eGreatness of Eight Nagara Families\u003c\/td\u003e\n\u003ctd\u003e538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003ctd\u003eBhartryajna Prescribes expiatory Rites\u003c\/td\u003e\n\u003ctd\u003e852\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003ctd\u003eDecision on Problems relating to Nagaras\u003c\/td\u003e\n\u003ctd\u003e855\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003ctd\u003eBhartryajna's Decision\u003c\/td\u003e\n\u003ctd\u003e858\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003ctd\u003ePurification of Nagaras\u003c\/td\u003e\n\u003ctd\u003e860\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003ctd\u003eProcedure of Preta Sraddha\u003c\/td\u003e\n\u003ctd\u003e862\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003ctd\u003eImportance of Gaya Sraddha\u003c\/td\u003e\n\u003ctd\u003e866\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003ctd\u003eImportance of Balamandana\u003c\/td\u003e\n\u003ctd\u003e867\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003ctd\u003eDescription of Indra Festival\u003c\/td\u003e\n\u003ctd\u003e881\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gautamesvara Ahalyesvara and Satanandesvara\u003c\/td\u003e\n\u003ctd\u003e887\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003ctd\u003eOrigin of Sankhaditya and Sankhatirtha\u003c\/td\u003e\n\u003ctd\u003e894\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003ctd\u003eImportance of Tambula\u003c\/td\u003e\n\u003ctd\u003e901\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sankha Tirtha\u003c\/td\u003e\n\u003ctd\u003e908\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ratnaditya\u003c\/td\u003e\n\u003ctd\u003e909\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003ctd\u003eEfficacy of Kuharavasi Sambaditya\u003c\/td\u003e\n\u003ctd\u003e915\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003ctd\u003eProcedure of Ganapati Worship\u003c\/td\u003e\n\u003ctd\u003e924\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003ctd\u003eNecessity of the Performance of Sraddha\u003c\/td\u003e\n\u003ctd\u003e930\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003ctd\u003eOrigin of Sraddha\u003c\/td\u003e\n\u003ctd\u003e936\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003ctd\u003eSraddha Proper Time Eligible Brahmana etc.\u003c\/td\u003e\n\u003ctd\u003e947\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003ctd\u003eRules Prescribed for Sraddha Perfromance\u003c\/td\u003e\n\u003ctd\u003e953\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003ctd\u003eKamya Sraddha\u003c\/td\u003e\n\u003ctd\u003e955\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003ctd\u003eImportance of Gajacchaya\u003c\/td\u003e\n\u003ctd\u003e957\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003ctd\u003eThings Worthy of Beign offered in Sraddha\u003c\/td\u003e\n\u003ctd\u003e964\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003ctd\u003eDecision regarding caturdasi Sraddha\u003c\/td\u003e\n\u003ctd\u003e969\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003ctd\u003eKinds of Sons Eligible to Offer Sraddha\u003c\/td\u003e\n\u003ctd\u003e972\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003ctd\u003eProcedure of Sraddha\u003c\/td\u003e\n\u003ctd\u003e973\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003ctd\u003eProcedure of Sapindikarana\u003c\/td\u003e\n\u003ctd\u003e978\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003ctd\u003eFortunes in Twentyone Hells\u003c\/td\u003e\n\u003ctd\u003e981\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003ctd\u003eMeans to Save one from Tortures in hells\u003c\/td\u003e\n\u003ctd\u003e988\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003ctd\u003eDisobedience by Andhakasura\u003c\/td\u003e\n\u003ctd\u003e990\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003ctd\u003eBirth of Bhrngiriti\u003c\/td\u003e\n\u003ctd\u003e993\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003ctd\u003eVrka's Conquest of Indra's Kingdom\u003c\/td\u003e\n\u003ctd\u003e996\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003ctd\u003eImportance of Ekadasi Vrata\u003c\/td\u003e\n\u003ctd\u003e998\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003ctd\u003eVratas and Niyamas to be Observed in Caturmasa\u003c\/td\u003e\n\u003ctd\u003e1005\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003ctd\u003eBenefits of Bath in Ganga\u003c\/td\u003e\n\u003ctd\u003e1008\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003ctd\u003eProcedure of Adopting Niyama\u003c\/td\u003e\n\u003ctd\u003e1011\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003ctd\u003eImportance of Dana in Caturmasya\u003c\/td\u003e\n\u003ctd\u003e1014\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gifting desired Objects\u003c\/td\u003e\n\u003ctd\u003e1017\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vrata\u003c\/td\u003e\n\u003ctd\u003e1020\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003ctd\u003eImportance of Penance\u003c\/td\u003e\n\u003ctd\u003e1022\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003ctd\u003eEfficacy of adoration penance etc.\u003c\/td\u003e\n\u003ctd\u003e1027\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003ctd\u003eDevotion explained\u003c\/td\u003e\n\u003ctd\u003e1032\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of a Good Sudra\u003c\/td\u003e\n\u003ctd\u003e1034\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003ctd\u003eEighteen Prakrtis (castes and Sub castes)\u003c\/td\u003e\n\u003ctd\u003e1039\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003ctd\u003eImportance of Saligrama worship\u003c\/td\u003e\n\u003ctd\u003e1043\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003ctd\u003eTwentyfour varieties of Saligrama\u003c\/td\u003e\n\u003ctd\u003e1049\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003ctd\u003eDevas go to the Mandara Mountain\u003c\/td\u003e\n\u003ctd\u003e1050\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003ctd\u003eParvati's curse on Devas\u003c\/td\u003e\n\u003ctd\u003e1054\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003ctd\u003eGreatness of Asvattha Tree\u003c\/td\u003e\n\u003ctd\u003e1057\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003ctd\u003eGreatness of Palasa Tree\u003c\/td\u003e\n\u003ctd\u003e1061\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tulasi\u003c\/td\u003e\n\u003ctd\u003e1062\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003ctd\u003eCreation of Bilva Tree\u003c\/td\u003e\n\u003ctd\u003e1064\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003ctd\u003eCurse to Visnu\u003c\/td\u003e\n\u003ctd\u003e1066\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003ctd\u003eGreatness of trees\u003c\/td\u003e\n\u003ctd\u003e1069\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003ctd\u003eSankara Consoles Parvati\u003c\/td\u003e\n\u003ctd\u003e1073\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003ctd\u003eTandava Dance of Sankara\u003c\/td\u003e\n\u003ctd\u003e1076\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003ctd\u003eGreatness of Laksmi Narayana\u003c\/td\u003e\n\u003ctd\u003e1085\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the name of Rama\u003c\/td\u003e\n\u003ctd\u003e1087\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003ctd\u003eParvati's Penance\u003c\/td\u003e\n\u003ctd\u003e1091\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003ctd\u003eHara is Cursed\u003c\/td\u003e\n\u003ctd\u003e1094\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003ctd\u003ePrayer to the Bull\u003c\/td\u003e\n\u003ctd\u003e1098\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003ctd\u003ePaijavana takes Leave\u003c\/td\u003e\n\u003ctd\u003e1105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003ctd\u003eDhyanayoga\u003c\/td\u003e\n\u003ctd\u003e1106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003ctd\u003eJnana Yoga Expalined\u003c\/td\u003e\n\u003ctd\u003e1112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003ctd\u003eOrigin of Matsyendranatha\u003c\/td\u003e\n\u003ctd\u003e1119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003ctd\u003eTarakasura Killed\u003c\/td\u003e\n\u003ctd\u003e1125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003ctd\u003eAsunyasayana Vrata\u003c\/td\u003e\n\u003ctd\u003e1128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e1132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003ctd\u003eImportance of Tula Purusa Dana\u003c\/td\u003e\n\u003ctd\u003e1139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003ctd\u003eDescription of Prthvi Dana\u003c\/td\u003e\n\u003ctd\u003e1143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kapalamocanesvara\u003c\/td\u003e\n\u003ctd\u003e1146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003ctd\u003eMaking Gift of Papapinda\u003c\/td\u003e\n\u003ctd\u003e1159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003ctd\u003eCreation of Seven Lingas\u003c\/td\u003e\n\u003ctd\u003e1162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003ctd\u003eCharacteristics of Different Yugas\u003c\/td\u003e\n\u003ctd\u003e1198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003ctd\u003eReckoning of Yugas\u003c\/td\u003e\n\u003ctd\u003e1202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003ctd\u003eOrigin of Duhsilesvara\u003c\/td\u003e\n\u003ctd\u003e1204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003ctd\u003eNimbesvara and Sakambhari\u003c\/td\u003e\n\u003ctd\u003e1213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003ctd\u003eOrigin of Eleven Rudras\u003c\/td\u003e\n\u003ctd\u003e1214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003ctd\u003eIn Praise of Dana Performed in Front of Rudras\u003c\/td\u003e\n\u003ctd\u003e1217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003ctd\u003eThe Legend of Yajnavalkya\u003c\/td\u003e\n\u003ctd\u003e1219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003ctd\u003eMerit of Listenning to the Purana\u003c\/td\u003e\n\u003ctd\u003e1230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e1233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XIX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VII: Prabhasa Khanda\u003cbr\u003eSection I: Prabhasa Ksetra Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eQueries of Sages\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMerit in Gifting purana Texts\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eQueries made by Devi\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Extent of Prabhasa Ksetra\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSages and Devas Residing in Prabhasa Ksetra\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eGreatnes of Somesvara\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Apperance of Somanatha\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe Glory of Somesvara\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Garland of Skulls and Tattvas\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSupreme Excellence of Prabhasa\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eOrigin of Rajabhattarka\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eCreation of Yamesvara\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eOrigin of Arkasthala\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eCreation of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eOrigin of Papanasana\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eOrigin of Sunanda and other Mother Goddesses\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eProcedure of worship\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eThe Birth of Moon God\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eIncarnations of Sri Visnu\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eCreation of the Moon\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eAdvice to Propitiate Siva\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSoma Gets a Boon\u003c\/td\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eInstallation of Somesvara\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eImportance of Somavara Vrata\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eDescription of Somavara Vrata\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gandharvesvara\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gandharvasenesvara\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eProcedure of the Pilgrimage\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eReason why sea water is not fit for drinking\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eEfficacy of the worship of Somesvara\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eVadavanala Outwitted\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Story of Sarasvati\u003c\/td\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe Descent of Sarasvati\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eGreatness of Agni Tirtha\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eGreatness of Praci Sarasvati\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eImportance of Offering a Bracelet\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eKapardi Vinayaka\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eKedaresvara Linga\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eBhimesvara\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eBhairavesvara\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eCandisa\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eAdityesvara\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eSomesvara\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eAngaresvara\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eBudhesvara\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eBrhaspatisvara\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eSukresvara\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eSanaiscaresvara\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rahvisvara\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ketvisvara\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kapilesvara\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gandharvesvara\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vimalesvara\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dhanadesvara\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajapalesvari\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajadevi\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mangala\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lalitomavasalaksi\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eGreatness of Catvaradevi\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhairavesvara\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eGreatness of Laksmisvara\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vadavesvara\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eGreatness of Arghyesvara\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kamesvara\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gauri Tapovana\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gaurisvara\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eGreatness of Varunesvara\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eGreatness of Usesvara\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jalavasaganapati\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kumaresvara\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sakalyesvara\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kalakalesvara\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eGreatness of Importance of the Pair of Lakulisa Lingas\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eGreatness of Uttankesvara\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vaisvanaresvara\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lakulisvara\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gautamesvara\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sri Daityasudana\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eOrigin of Cakratirtha\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eGreatness of Yogesvari\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eGreatness of Adinarayana\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sannihita\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pandeavesvara\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhutesvara\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nilarudra\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kapalisvara\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vrsavahanesvara\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tryambakesvara\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eGreatness of Aghoresvara\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahakalesvara\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhariavesvara\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mrtyunjaya\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kamesvara\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003ctd\u003eGreatness of Yogesvara\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003ctd\u003eGreatness of Prthvisvara\u003c\/td\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dandapani Cakradhara\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003ctd\u003eDurvasas Curses Samba\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sambaditya\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kantakasodhini\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kapalesvara\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kotisvara\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahma\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003ctd\u003eGlorification of Brahmanas\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003ctd\u003eProcedure of the worship of Brahma\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pratyusesvara\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003ctd\u003eGreatness of Anilesvara\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003ctd\u003eGreatness of Prabhasesvara\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rameshvara Ksetra\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003ctd\u003eGreatness of Laksmanesvaraa\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003ctd\u003eGreatness of Janakisvara\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vamanasvami\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pukaresvara\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sankhodakakundesvari Gauri\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhutanahesvara\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gopyaditya\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003ctd\u003eGreatness of Balatibaladaityaghni\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gopisvara\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VII: Prabhasa Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jamadagnyesvara\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citrangadesvara\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ravanesvara\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003ctd\u003eGreatness of Saubhagyesvari\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003ctd\u003eGreatness of Paulomisvara\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sandilyesvara\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ksemankaresvara\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sagaraditya\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ugrasenesvara\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e130\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pasupatesvara\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dhruvesvara\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhalaksmi\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahakali\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003ctd\u003eGreatness of Puskaravartaka\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sitalagauri\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lomasesvara\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kankala Bhairava\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003ctd\u003eGreatness of Trnabindvisvara\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citraditya\u003c\/td\u003e\n\u003ctd\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citrapatha River\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kapardicintamani\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003ctd\u003eGreatness of Citresvara\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vicitresvara\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003ctd\u003eGreatness of Puskara Kunda\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gajakumbhodara\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003ctd\u003eGreatness of Yamesvara\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahmakunda\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kundalakupa\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhairavesvara\u003c\/td\u003e\n\u003ctd\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahmesvara\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003ctd\u003eGreatness of Savitrisvara Bhariava\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003ctd\u003eGreatness of Naradesvara Bhairava\u003c\/td\u003e\n\u003ctd\u003e426\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003ctd\u003eGreatness of Hiranyesvara\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gayatrisvara\u003c\/td\u003e\n\u003ctd\u003e430\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ratnesvara\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003ctd\u003eGreatness of Garudesvara\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003ctd\u003eGreatness of Satyabhamesvara\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003ctd\u003eGlory of Anangesvara\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ratnesvara\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003ctd\u003eGreatness of Raivatakaraja Bhattaraka\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003ctd\u003eGreatness of Anantesvara\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003ctd\u003eGreatness of Astakulesvara\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nasatyesvara\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003ctd\u003eGreatness of Asvinesvara\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003ctd\u003eGreatness of Savitri\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003ctd\u003eDetails of Savitri Puja\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhutamatrka\u003c\/td\u003e\n\u003ctd\u003e461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003ctd\u003eGreatness of Salakatankata\u003c\/td\u003e\n\u003ctd\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vaivasvatesvara\u003c\/td\u003e\n\u003ctd\u003e3471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e170\u003c\/td\u003e\n\u003ctd\u003eGreatness of Matrganabala Devi\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dasarathesvara\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003ctd\u003eGlory of Bharatesvara\u003c\/td\u003e\n\u003ctd\u003e473\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003ctd\u003eGreatness of four Lingas (Kusakesvara etc.)\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kuntisvara\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003ctd\u003eGreatness of Arkasthala\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e476\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lakulisa\u003c\/td\u003e\n\u003ctd\u003e476\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhargavesvara\u003c\/td\u003e\n\u003ctd\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003ctd\u003eGreatness of Madavyesvara\u003c\/td\u003e\n\u003ctd\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003ctd\u003eGreatness of Puspadantesvara\u003c\/td\u003e\n\u003ctd\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ksetrapalesvara\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003ctd\u003eGreatness of Matr Deities\u003c\/td\u003e\n\u003ctd\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003ctd\u003eGreatness of Trisangama\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mankisvara\u003c\/td\u003e\n\u003ctd\u003e480\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003ctd\u003eGreatness of Devamatrgauri\u003c\/td\u003e\n\u003ctd\u003e480\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nagasthana\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003ctd\u003eGreatness of Prabhasa Pancaka\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rudresvara\u003c\/td\u003e\n\u003ctd\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003ctd\u003eGreatness of Karmamoti\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003ctd\u003eGreatness of Moksasvami\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajigartesvara\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visvakarmesvara\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003ctd\u003eGreatness of Yamesvara\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003ctd\u003eGreatness of Amaresvara\u003c\/td\u003e\n\u003ctd\u003e488\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vrddhaprabhasa\u003c\/td\u003e\n\u003ctd\u003e488\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jalaprabhasa\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jamadagnisvara\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pancamaprabhasa Ksetra\u003c\/td\u003e\n\u003ctd\u003e492\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003ctd\u003eDestruction of Daksa's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e493\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e200\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kamakunda\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kalabhairava Smasana\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ramesvara Ksetra\u003c\/td\u003e\n\u003ctd\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mankisvara\u003c\/td\u003e\n\u003ctd\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sarasvati Sangama\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brhamanas Unfit for Sraddha\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003ctd\u003eProcedure for Performing Sraddha\u003c\/td\u003e\n\u003ctd\u003e519\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003ctd\u003eEligibility (of Brahmanas) for Sraddha\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003ctd\u003eBrhamanas Eligible for Dana\u003c\/td\u003e\n\u003ctd\u003e538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003ctd\u003eGlory of Markandeyesvara\u003c\/td\u003e\n\u003ctd\u003e543\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pulastyesvara\u003c\/td\u003e\n\u003ctd\u003e546\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pulahesvara\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kratvisvara\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kasyapesvara\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kausikesvara\u003c\/td\u003e\n\u003ctd\u003e548\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kumaresvara\u003c\/td\u003e\n\u003ctd\u003e548\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gautamesvara\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003ctd\u003eGreatness of Glory of Devarajesvara\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003ctd\u003eGreatness of Manavesvara\u003c\/td\u003e\n\u003ctd\u003e550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003ctd\u003eGreatness of Markandeyesvara\u003c\/td\u003e\n\u003ctd\u003e550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vrsabhadhvajesvara\u003c\/td\u003e\n\u003ctd\u003e552\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rnamocana\u003c\/td\u003e\n\u003ctd\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rukmavatisvara\u003c\/td\u003e\n\u003ctd\u003e554\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003ctd\u003eGreatness of Purusottama Tirtha\u003c\/td\u003e\n\u003ctd\u003e555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003ctd\u003eGreatness of Indresvara\u003c\/td\u003e\n\u003ctd\u003e563\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003ctd\u003eGreatness of Anarakesvara\u003c\/td\u003e\n\u003ctd\u003e564\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mehesvara\u003c\/td\u003e\n\u003ctd\u003e568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003ctd\u003eGreatness of Balabhadresvara\u003c\/td\u003e\n\u003ctd\u003e568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhairavesvara\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ganga\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ganapati\u003c\/td\u003e\n\u003ctd\u003e570\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jambavati Nadi (River)\u003c\/td\u003e\n\u003ctd\u003e570\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pandava Kupa\u003c\/td\u003e\n\u003ctd\u003e571\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pandavesvara\u003c\/td\u003e\n\u003ctd\u003e573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003ctd\u003eGreatness of Dasavamedha (Tirtha)\u003c\/td\u003e\n\u003ctd\u003e573\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lingatraya\u003c\/td\u003e\n\u003ctd\u003e574\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003ctd\u003eGreatness of Durvasaiditya\u003c\/td\u003e\n\u003ctd\u003e575\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003ctd\u003eGreatness of vajresvara\u003c\/td\u003e\n\u003ctd\u003e578\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003ctd\u003eGreatness of Hiranya Nadi\u003c\/td\u003e\n\u003ctd\u003e586\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nagararka\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003ctd\u003eGreatness of Balabhadra Subhadra Krsna\u003c\/td\u003e\n\u003ctd\u003e589\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sesa\u003c\/td\u003e\n\u003ctd\u003e590\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kumari\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mantravali Ksetrapala\u003c\/td\u003e\n\u003ctd\u003e593\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vicitresvara\u003c\/td\u003e\n\u003ctd\u003e594\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahmesvara\u003c\/td\u003e\n\u003ctd\u003e594\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pinga Nadi\u003c\/td\u003e\n\u003ctd\u003e595\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pingaladitya, Pingadevi \u0026amp; Sukresvara\u003c\/td\u003e\n\u003ctd\u003e596\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahmesvara\u003c\/td\u003e\n\u003ctd\u003e596\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sangamesvara\u003c\/td\u003e\n\u003ctd\u003e597\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ganesvara\u003c\/td\u003e\n\u003ctd\u003e598\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sankaraditya\u003c\/td\u003e\n\u003ctd\u003e598\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sankaranatha\u003c\/td\u003e\n\u003ctd\u003e599\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003ctd\u003eGreatness of Guphesvara\u003c\/td\u003e\n\u003ctd\u003e599\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ghantesvara\u003c\/td\u003e\n\u003ctd\u003e600\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003ctd\u003eGlory of Rsitirtha\u003c\/td\u003e\n\u003ctd\u003e600\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nandaditya\u003c\/td\u003e\n\u003ctd\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003ctd\u003eGreatness of Trita Kupa\u003c\/td\u003e\n\u003ctd\u003e611\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sasapana\u003c\/td\u003e\n\u003ctd\u003e613\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003ctd\u003eGreatness of Parnaditya\u003c\/td\u003e\n\u003ctd\u003e615\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e616\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nyankumati\u003c\/td\u003e\n\u003ctd\u003e617\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003ctd\u003eGreatness of Varahasvami\u003c\/td\u003e\n\u003ctd\u003e618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003ctd\u003eGreatness of Chaya Linga\u003c\/td\u003e\n\u003ctd\u003e618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nandani Gupha\u003c\/td\u003e\n\u003ctd\u003e618\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kanakanada\u003c\/td\u003e\n\u003ctd\u003e619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kumbhisvara\u003c\/td\u003e\n\u003ctd\u003e619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gangapathagangesvara\u003c\/td\u003e\n\u003ctd\u003e619\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003ctd\u003eGreatness of Camasodbheda\u003c\/td\u003e\n\u003ctd\u003e620\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vidurasrama\u003c\/td\u003e\n\u003ctd\u003e620\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003ctd\u003eGreatness of Praci Sarasvati\u003c\/td\u003e\n\u003ctd\u003e621\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jvalesvara\u003c\/td\u003e\n\u003ctd\u003e625\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003ctd\u003eGreatness of Tripura Linga Traya\u003c\/td\u003e\n\u003ctd\u003e625\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sanda Tirtha\u003c\/td\u003e\n\u003ctd\u003e625\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003ctd\u003eGreatness of Surya Praci\u003c\/td\u003e\n\u003ctd\u003e626\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003ctd\u003eGreatness of Trinetresvara\u003c\/td\u003e\n\u003ctd\u003e627\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003ctd\u003eGreatness of Umapati\u003c\/td\u003e\n\u003ctd\u003e627\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhudhara (Yajnavaraha)\u003c\/td\u003e\n\u003ctd\u003e628\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mu (su) Lasthana\u003c\/td\u003e\n\u003ctd\u003e630\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003ctd\u003eGreatness of Cyavanaditya\u003c\/td\u003e\n\u003ctd\u003e637\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003ctd\u003eGreatness of Cyavanesvara\u003c\/td\u003e\n\u003ctd\u003e639\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003ctd\u003eGreatness of Cyanesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e642\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003ctd\u003eGreatness of Krtya\u003c\/td\u003e\n\u003ctd\u003e644\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003ctd\u003eGreatness of Cyavanesvara (continued)\u003c\/td\u003e\n\u003ctd\u003e647\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sukanyasaras\u003c\/td\u003e\n\u003ctd\u003e648\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003ctd\u003eGreatness of Agastyasrama Gangesvara\u003c\/td\u003e\n\u003ctd\u003e648\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003ctd\u003eGreatness of Balarka\u003c\/td\u003e\n\u003ctd\u003e651\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajapalesvari\u003c\/td\u003e\n\u003ctd\u003e652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajapalesvari\u003c\/td\u003e\n\u003ctd\u003e652\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lingatraya\u003c\/td\u003e\n\u003ctd\u003e653\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003ctd\u003eGreatness of Somanatha Installed by Kubera\u003c\/td\u003e\n\u003ctd\u003e653\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhadrakali\u003c\/td\u003e\n\u003ctd\u003e657\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhadrakali Balarka\u003c\/td\u003e\n\u003ctd\u003e658\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kubera\u003c\/td\u003e\n\u003ctd\u003e658\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ajogandhesvara\u003c\/td\u003e\n\u003ctd\u003e659\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003ctd\u003eGreatness of Indresvara\u003c\/td\u003e\n\u003ctd\u003e661\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rsitoya Nadi\u003c\/td\u003e\n\u003ctd\u003e661\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rsitoya\u003c\/td\u003e\n\u003ctd\u003e662\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003ctd\u003eGreatness of Guptaprayaga\u003c\/td\u003e\n\u003ctd\u003e665\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003ctd\u003eGreatness of Madhava\u003c\/td\u003e\n\u003ctd\u003e668\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sangalesvara\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e670\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gandharvesvara\u003c\/td\u003e\n\u003ctd\u003e671\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003ctd\u003eGreatness of Uttaresvara\u003c\/td\u003e\n\u003ctd\u003e671\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ganga\u003c\/td\u003e\n\u003ctd\u003e672\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003ctd\u003eGreatness of Naradaditya\u003c\/td\u003e\n\u003ctd\u003e675\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sambaditya\u003c\/td\u003e\n\u003ctd\u003e678\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003ctd\u003eGreatness of Aparanarayana\u003c\/td\u003e\n\u003ctd\u003e680\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003ctd\u003eGreatness of the birth of Mulacandisa\u003c\/td\u003e\n\u003ctd\u003e681\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003ctd\u003eGreatness of four faced vinayaka\u003c\/td\u003e\n\u003ctd\u003e686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kalambesvara\u003c\/td\u003e\n\u003ctd\u003e687\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gopalasvami Hari\u003c\/td\u003e\n\u003ctd\u003e687\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bakulasvami\u003c\/td\u003e\n\u003ctd\u003e688\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003ctd\u003eGreatness of Uttararka\u003c\/td\u003e\n\u003ctd\u003e688\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003ctd\u003eGreatness of Confluence of Rsitirtha\u003c\/td\u003e\n\u003ctd\u003e688\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e315\u003c\/td\u003e\n\u003ctd\u003eGreatness of Marudarya Devi\u003c\/td\u003e\n\u003ctd\u003e689\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ksemaditya\u003c\/td\u003e\n\u003ctd\u003e689\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kantakasosani\u003c\/td\u003e\n\u003ctd\u003e690\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahmesvara\u003c\/td\u003e\n\u003ctd\u003e691\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003ctd\u003eGreatness of Unnata Sthana\u003c\/td\u003e\n\u003ctd\u003e692\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003ctd\u003eGreatness of Lingadvaya\u003c\/td\u003e\n\u003ctd\u003e698\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003ctd\u003eGreatness of Brahma\u003c\/td\u003e\n\u003ctd\u003e698\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003ctd\u003eGreatness of Durgaditya\u003c\/td\u003e\n\u003ctd\u003e700\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ksemesvara\u003c\/td\u003e\n\u003ctd\u003e701\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003ctd\u003eGreatness of gananatha\u003c\/td\u003e\n\u003ctd\u003e701\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003ctd\u003eGreatness of Unnata Svami\u003c\/td\u003e\n\u003ctd\u003e702\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e326\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahakala\u003c\/td\u003e\n\u003ctd\u003e702\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mahodaya\u003c\/td\u003e\n\u003ctd\u003e703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sangamesvara\u003c\/td\u003e\n\u003ctd\u003e703\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003ctd\u003eGreatness of Unnata Vinayaka\u003c\/td\u003e\n\u003ctd\u003e704\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003ctd\u003eGreatness of Talasvami\u003c\/td\u003e\n\u003ctd\u003e704\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kalamegha\u003c\/td\u003e\n\u003ctd\u003e705\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rukmini\u003c\/td\u003e\n\u003ctd\u003e705\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pingesvara Bhadra\u003c\/td\u003e\n\u003ctd\u003e705\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003ctd\u003eGreatness of Talasvami\u003c\/td\u003e\n\u003ctd\u003e706\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sankhavarta Tirtha\u003c\/td\u003e\n\u003ctd\u003e712\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003ctd\u003eImportance of Gospada Tirtha\u003c\/td\u003e\n\u003ctd\u003e713\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003ctd\u003eGreatness of Narayana Grha\u003c\/td\u003e\n\u003ctd\u003e733\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e338\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jalesvara\u003c\/td\u003e\n\u003ctd\u003e734\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003ctd\u003eGreatness of Humkara Kupa\u003c\/td\u003e\n\u003ctd\u003e741\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003ctd\u003eGreatness of Candisvara\u003c\/td\u003e\n\u003ctd\u003e742\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003ctd\u003eGreatness of God vighnaraja of Asapura\u003c\/td\u003e\n\u003ctd\u003e742\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003ctd\u003eGreatness of Candresvara Kala Kunda\u003c\/td\u003e\n\u003ctd\u003e743\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003ctd\u003eImportance of Obeserving the vow of Kapila Sasthi\u003c\/td\u003e\n\u003ctd\u003e743\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003ctd\u003eGreatness of Jaradgavesvara\u003c\/td\u003e\n\u003ctd\u003e746\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003ctd\u003eGreatness of Nalesvara\u003c\/td\u003e\n\u003ctd\u003e747\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003ctd\u003eGreatness of Karkotarka\u003c\/td\u003e\n\u003ctd\u003e747\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003ctd\u003eGreatness of Hatakesvara\u003c\/td\u003e\n\u003ctd\u003e748\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003ctd\u003eGreatness of Naradesvari\u003c\/td\u003e\n\u003ctd\u003e752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003ctd\u003eGreatness of Mantra vibhusana Gauri\u003c\/td\u003e\n\u003ctd\u003e752\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003ctd\u003eGreatness of Durga Kuta Ganapati\u003c\/td\u003e\n\u003ctd\u003e753\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003ctd\u003eGreatness of Karuavesvari\u003c\/td\u003e\n\u003ctd\u003e753\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003ctd\u003eGreatness of Suparnela\u003c\/td\u003e\n\u003ctd\u003e753\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bhalla Tirtha\u003c\/td\u003e\n\u003ctd\u003e754\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kardamala\u003c\/td\u003e\n\u003ctd\u003e757\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003ctd\u003eGreatness of Guptesvara\u003c\/td\u003e\n\u003ctd\u003e760\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003ctd\u003eGreatness of Bahusuvarnakesvara\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003ctd\u003eGreatness of Srngesvara\u003c\/td\u003e\n\u003ctd\u003e761\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003ctd\u003eGreatness of Koitsvara\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003ctd\u003eGreatness of Narayana Tirtha\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e360\u003c\/td\u003e\n\u003ctd\u003eGreatness of Srngaresvara\u003c\/td\u003e\n\u003ctd\u003e762\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003ctd\u003eGreatness of Markandesvara\u003c\/td\u003e\n\u003ctd\u003e763\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003ctd\u003eGreatness of Markandesvara\u003c\/td\u003e\n\u003ctd\u003e763\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003ctd\u003eGreatness of Ekadasa Rudra Linga\u003c\/td\u003e\n\u003ctd\u003e764\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gharghara Hrada and Kandesvara\u003c\/td\u003e\n\u003ctd\u003e764\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003ctd\u003eGreatness of Samvartesvara\u003c\/td\u003e\n\u003ctd\u003e764\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003ctd\u003eGreatness of Miscellaneous Sthana Lingas\u003c\/td\u003e\n\u003ctd\u003e765\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e767\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XXI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VII: Prabhasa Khanda\u003cbr\u003eSection II: Vastrapathaksetra Mahatmya\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Damodara\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Bhava\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003ePrincipal holy places in Vastrapatha\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Dunnavillahrdgiri\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Gangesvara\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSeven Previous Births of the Deer Faced lady and king Bhoja\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Svarnarekha\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003ePropitiation of Rudra by Brahma\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe Rise of Bhava\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSarasvata's advice to king Bhoja\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003ePilgrimage to Vastrapatha\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003ePilgrimage how it is to be done\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThe Importance of Sraddha Dana\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eBirth of Somesvara\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Greatness of Damodara\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Great Efficacy of Sivaratri\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Efficacy of Bali's Sacrifice\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSubjugation of Bali\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eDialogue between Sarsvata and Bhoja\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003ccenter\u003e\u003cb\u003ePart XXII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePublisher's Note\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eSkanda Purana\u003cbr\u003eBook VII: Prabhasa Khanda\u003cbr\u003eSection III: Arbuda Khanda\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eA Hollow near the Hermitage of Vasistha\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe acts of Uttanka A disciple of Gautama\u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eVasistha's order to nadivardhana to fill up the cleft\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eOrigin of Acalesvara\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eGreatness of Naga Tirtha\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vasistha's Hermitage\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eInfluence of Acalesvara\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eGreatness of Three eyed in the pond of Bhadrakarna\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eEminence of Kedara\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003ePilgrimage in the Arbuda Region during kali yuga\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eEminence of Kotisvara\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rupa Tirtha\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eGreatness of Visnu\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eGreatness of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eGreatenss of Sukresvara\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eGreatness of Manikarnikesvara\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pangu Tirtha\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eGretatness of Yama Tirtha\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eGreatness of Varaha Tirtha\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eGreatness of Candraprabhasa\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pindodaka Tirtha\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eGreatness of Gracious Mother\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eGreatness of Sukla Tirtha\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eGreatness of Katyayani\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pindaraka Tirtha\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eGreatness of Pindaraka Tirtha\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eEffect of Cakra Tirtha\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Manusya Tirtha\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eGreatness of Kapila Tirtha\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eEminence of Agni Tirtha\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eGreatness of Raktanubandha\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eGreatness of Vinayaka\u003c\/td\u003e\n\u003ctd\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eGreatness of Parthesvara\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eGreatness of Krsna Tirtha\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eOrigin of mamu lake\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eOrigin of Eminent Asrama of Candi\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eOrigin of Eminent Naga Tirtha\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eOrigin of Eminent Siva Ganga Pool\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eImportance of Offering barley to the worshipable linga of siva\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eEminence of Kamesvara\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eMarkandeya the origin of his place of Hermitage\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eEminence of Udalakesvara\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eEminence of Siddhesvara\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eEffect of Gajatirtha\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eOrigin of Eminent Devakhata\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eEminence of Vyasa Tirtha\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Hermitage of Gautama\u003c\/td\u003e\n\u003ctd\u003e160\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eEminence of Kulasantavana Tirtha\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eEminence of Rama Tirtha\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eImpact of Kotitirtha\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eGreatness of Candorudheda Tirtha\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eThe Commanding peak of the mountain\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eOrigin of centre of Pilgrimage with Brahma's foot\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eEminence of Tri Puskara\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eGreatness of Rudra Lake\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eGreatness of the lord of caves\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eGreatness of the Undivided Region\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eMajesty of Umamahesvara\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eImpact of the Mahoujasa Tirtha\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eImpact of Jambu Tirtha\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eEminence of Gangadhara Tirtha\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eEminence of Katesvara Gangesvara\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eEminence of fruits of Arbuda as heard of\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"J. L. Shastri, G. P. Bhatt, N. A. Deshpande","offers":[{"title":"Default Title","offer_id":42824358723722,"sku":"","price":22500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Untitled_design_18.png?v=1773229129"},{"product_id":"vamana-purana-2-parts-in-set-aitm-vol-72-73-ancient-indian-tradition-and-mythology","title":"Vamana Purana 2 Parts in Set (AITM Vol. 72 \u0026 73)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eVamana is assigned the fourteenth position in the list of eighteen Mahapuranas or major Puranic texts, preceded by Skanda and succeeded by Kurma. It gets its name after Vamana or the dwarf incarnation of God Visnu, which is the first human incarnation preceded by the \"Fish\", and \"Tortoise\". \"Boar\" and \"Man-Lion\" incarnations that can, by the way, be seen as corresponding to the earlier stages of the evolution of life on the earth, the main purpose of the Purana being a description of the legend of the demon Bali, grandson of Prahlada, the Visnu devotee par excellence, suffering a great discomfiture due to very tactful maneuver resorted by God Visnu as the dwarf. The extant text of Vamana has 95 chapters and approximately 6,000 slokas, though Bhagavata and some other Puranas state that Vamana has an Uttarabhaga also containing four Samhitas of 1000 slokas each, which, however, has not been discovered so far. As the title indicates, this Purana has mainly a Vaisnava theme but Saiva material also forms an integral part of it, e.g., ›ivaís killing of the demon Andhaka, the marriage of Siva and Parvati, the birth of Ganesa and Karttikeya, defeat of Mahisasura by Devi, glorification of Sivalingas and their installation. The legends, stories, and episodes included in this Purana are generally of the same type as found in other Puranas.\u003c\/span\u003e\u003c\/p\u003e","brand":"G. P. Bhatt, R. S. Shiva Ganesha Murthy","offers":[{"title":"Default Title","offer_id":42824364523658,"sku":"","price":1995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Vamana_Purana_2_Parts_in_Set_AITM_Vol._72_73.png?v=1773392999"},{"product_id":"the-ganesa-purana-3-parts-in-set-aitm-vol-74-76-ancient-indian-tradition-and-mythology","title":"The Ganesa Purana 3 Parts in Set (AITM Vol. 74 to 76)","description":"\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a reworking of an earlier work The Ganesa Purana. Volume One. Upasanakhanda, Otto Harrassowitz, Wiesbaden, 1995. I have revised the translation for this new edition, the Introduction has been substantially shortened and the notes to the translation have been severely truncated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have tried to make the translation less literal than in the previous volume and I have been able to correct some mistakes in the initial translation, especially following some good suggestions made by reviewers such as Ludo Rocher and John Brockington.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003e1. THE GANESA PURANA\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe Ganesapurana (GnP.) is a Puranic text probably composed in the fourteenth or fifteenth century. Its contents derive partially from earlier literature dealing with Ganesa, but also draw on the body of myths found in the mahapuranas and upapuranas. It is divided into two books, called Upasanakhanda (Ukh.) and Kridakhanda (Krkh.), which are complementary to each other from the perspective of contents. Each book contains many myths and sections of text detailing rituals to be performed to Ganesa, though 'these are much less common in the Krkh. In addition, the forty-sixth chapter of the Ukh. contains a sahasranamastotra and chapters one hundred and thirty-nine to one hundred and fifty of the Krkh. contain the Ganesagita. The presence of both these plus the large body of myths makes this an almost complete devotional text for the worship and theology of Ganesa. Whether the text was developed as a literary expression of one of the Ganapatya sects, cannot be determined because of the lack of any direct connection between it, and the other Purana dealing with Ganesa-the Mudgalapurana-, and the presence of a distinct sect of Ganesa worshippers located at a specific time and place probably in Maharashtra. Yet there must have been an audience for the text, a growing audience judging from the large number of manuscripts dating from about 1760 until the end of the nineteenth century. In addition, institutional support to fund the initial composition of the text must have come from one or more patrons, conceivably, though speculatively, the family of Moraya Gosavi in Chinchwad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne should not read the extant GnP. in order to find out about the early history .of the development of Ganesa as a god, nor should it be read to discover the meaning of the myths about the early birth of Ganesa, his functioning as Parvati's house-guard and his clash with Siva, subsequent beheading and acquisition of the head of an elephant. 2 As for the first, Ganesa was already a very popular god by the time his Purana was composed and had many sacred places associated with him, though the founding of some of these is provided in the GnP. itself. For the second, the myths of his childhood as they are expressed in the mahapuranas are reinterpreted in the Ukh. and are directly present in the Krkh, but in an extremely muted manner, with the tension between Ganesa and Siva being underplayed, though still in evidence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRather the GnP. must be read as the product of a time when Ganesa had already assumed status as one of the most popular Hindu gods over much of the sub-continent. The appearance of both it and the Mudgalapurana at similar periods suggests a need was felt by certain groups of Ganesa worshippers to establish Ganesa textually as a god of status, not unlike Visnu and his more popular avatars, Siva, Hanuman or the goddess. I am not saying there occurred a competition between the worshippers of these gods- especially given the likelihood that many individuals worshipped more than one of them but that it was considered a god-like Ganesa should be represented in a text or texts where he was unambiguously the principal god. This would be a text not only drawing together any myths that might have been developed to expose the unique activities of this god within the larger framework of received mythology, it would also present his theology (through the vehicle of myth and stotra) and collect together as much material pertaining to puja as was deemed necessary. It is true that a series of Tantras dealing with Ganesa had been in existence for some time, but knowledge of them would surely have been restricted to a small circle of adepts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegrettably, we have no direct evidence as to how it was used in a recitational sense, though I heard in October 1983 that recitations from it were being performed in a Ganesa temple in Pune. The sahasranama stotra has been recorded in compact disc form and vernacular versions of the text have existed since the early eighteenth century. I have easily been able to purchase several summaries of the text in Marathi and copies of the Tamil Vinayakar Purana can easily be purchased in temple book stalls. Despite this the GnP. seems not to have been widely known outside of a certain intellectual elite and even now, when all the signs suggest Ganesa is becoming a popular god all over India, the text remains largely unknown.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eII. DATING AND PLACE OF COMPOSITION OF THE GANESA PURANA\u003cbr\u003eDetermination of the date of any Sanskrit text, except for the most recent is always difficult. Not only is it necessary to date the beginning and end of the compositional process, it is also necessary to date the stages corresponding to the development of new recensions if these arise. In the case of the GnP., the manuscript evidence I have looked at does not suggest the evolution of the text through various stages. Of course, this applies only to the manuscript tradition. Any evidence pertaining to the presence of an oral tradition is completely lost to us. The manuscript evidence is consistent in presenting a very late date for the text and does not allow us to establish a stemma for the manuscripts of which there is a very large number.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThat so many appear at a particular time (between 1700 and 1850) is in itself a significant development in the dispersal of the text and is one definite indication of the popularity of the god and the systematization of attempts to portray him as a popular god. The existence of both the GnP. and the MudP, with their huge body of myths, metaphysical components, and substantial ritual elements, reflects a felt need to codify all aspects of Ganesa worship and to universalize a god who must have already been universalized if we can judge from the dispersion of iconographical evidence. What this means is that any scholarly study of the GnP. will be required to date the text and date the extensive appearance of manuscripts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe cannot know the prior history of the development of the GnP. if it did in fact exist prior to its earliest manuscript evidence. Obviously, using the epics as a parallel example, a given text can exist either in oral or written form long before its earliest manuscripts but to prove this we need to have external evidence of the kind that includes testimonials. Only in the latest of the Nibandhas (1708) do we find evidence of the use of the GnP. as a source and in the earlier Nibandhas, sources for the Ganesacaturthi rituals are listed as several of the mahapuranas which deal extensively with Ganesa.\u003c\/p\u003e","brand":"Greg Bailey","offers":[{"title":"Default Title","offer_id":42824558477450,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Ganesa_Purana_3_Parts_in_Set_AITM_Vol._74_76.png?v=1773299443"},{"product_id":"brahmavaivarta-purana-3-parts-in-set-aitm-vol-77-79-ancient-indian-tradition-and-mythology","title":"Brahmavaivarta Purana 3 Parts in Set (AITM Vol. 77 to 79)","description":"\u003ccenter\u003e\u003cb\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eBrahmavaivartapurana figures as the tenth in the traditional list of the Puranas. It is divided into four parts called khandas, comprising 267 chapters. The khandas are Brahmakhanda: 30 chapters, Prakstikhanda: 67 chapters, Ganapatikhanda:46 chapters, and Srikrsnajanmakhanda 133 chapters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is well known that the Brahmavaivarta is a Vaisnavite Purana and the sole objective of the work is to glorify the life and achievements of Sri Krsna, an incarnation of Visnu and his Sakti Radha. Many episodes and topics have been interwoven to embellish the main theme of the work. In this Purana, Krsna is not simply an incarnation, he is far superior to and even the creator of Prakrti. He is God above all gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart I, i.e., Brahmakhanda deals with the creation of the universe including the gods and animate and inanimate beings by Brahman, the creator God, who is, according to this Purana, none other than a manifestation of Krsna and acts under the guidance of the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart II, i.e., Prahrtikhanda deals with Prakr ti, the primordial matter. According to this Purana, Prakrti is not inert as she is conceived by the Sankhya philosophy, but is intelligent; she is the primary goddess of creation. In compliance with Krsna's desire, she is manifested as the five goddesses, viz., Durga, Radha, Laksmi, Sarasvati, and Savitri. Many stories about these deities have been narrated and rituals for their worship are described in this part.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart III, i.e., Ganapatikhanda narrates many legends about Ganesa, the elephant-headed god, widely worshipped throughout India and even outside. Though named Ganapatikhanda, this part deals with the birth and life of both sons of Siva, viz., Ganesa and Skanda Karttikeya. According to this Purana, Ganesa is also a manifestation of Krsna. Hence, there is no mention of Ganapatya sects who worshipped Ganesa as the Supreme Godhead. The variations in the images of this deity, found in literature and on icons find no mention in the Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart IV, i.e., Srikrnajanmakhanda is the most important of all books of this Purana. It deals not only with the birth of Krsna, as signified by the title, but also his whole life, especially his battles and love dalliances with the cowherd esses (gopis), in particular, with Radha. Radha, who is not even mentioned in the major Vaisnava Puranas like Bhagavata, Vinu, and Harivamsa, has risen in this Purana, to great importance. It is interesting to note that she is depicted here as a married wife of Krsna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is believed that the study of the Puranas is beneficial to the knowledge of the Vedas. As the Mahabharata states, the Veda should be supplemented with the Itihasa and Purana, for the Veda is afraid of being hurt by a person who is not well-versed (in the mythological and traditional lore). The traditionalists take the word Purana to mean the Puranic texts like Matsya, Kurma; etc., and attach to them great authority and veneration. They hold that the Puranic texts are repositories of very ancient knowledge because they have been referred to in the Brhadaranjyaka Upanisad.' Modern Scholars dispute this claim and say that not the extant Puranic texts but some parts of the Vedas which preserve very old traditions, alluded to in other places of the Vedas, are referred to in the. Brhadiira1J.yaka Upanisad; as the Purana. They quote, in support of their thesis, Sankaracarya's interpretation of the said passage of the Brhadaranyaka Upanisad: \"Mythology, such as \"The universe was in the beginning unmanifest, etc.\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is true that the extant Purana texts are much posterior to the early Upanisads and, hence, could not have been referred to in the Brhadiira1 J.yaka Upanisad. But this position does not reduce the usefulness and authority of the Puranas. The Purana is not a particular set of texts, it is a branch of ancient Indian learning, a class of ancient Indian literature. The nucleus of this branch of class existed in the body of the Vedas, which gradually developed into the Puranasamhita and then into the present Mahapurana, Upapuranas, and later Apocrypha. The authority of the Purana, as mentioned in the Mahabharata, is vested in this whole class. In this way, we can reconcile the interpretation of Sankaracarya\" with the classical five characteristics of the Puranas, e.g. primary creation (sarga), dissolution (pratisarga), genealogy (vamsa), ages of Manus (manvantara) and history of Royal dynasties and some illustrious personages (vamsanucarita).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is no controversy about Brahmavaivartapuranas being a major Purana (Mahapurana).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Brahmavaivartapurana figures as the tenth in the traditional lists of the Puranas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Brahmavaivartapurana is divided into four parts called khandas, comprising 267 chapters. The khandas are Brahmakhanda: 30 chapters, Prakrtikhanda: 67 chapters, Ganapatikhanda: 46 chapters, and Srikrsnajanmakhanda: 133 chapters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Matsya and Naradapurana describe the total number of verses of the Brahmavaivartapurana as 18,000. The Brahmavaivartapurana itself mentions the same number. But the actual counting of the verses of the Purana, now available, gives a total of little over 20,500 verses.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Brahmavaivartapurana rejects the traditional five characteristics as covering the Upapuranas only and holds that ten topics are dealt with in a Mahapurana: they are primary creation (sristi), secondary creation (palana), stability of the creation (sthiti), protection (palana), desire for work (karmavasana), information about different Manus (moksa-varta), description of the final destruction of the world (pralaya-varna); showing the way to emancipation (moksa nirupana), discourses on Hari (Harikirtana), and discourses on other gods (devakirtana). The purpose of this substitution of the list of topics in the Bhagavata and Brahmavaivarta has been discussed by DL R. C. Hazra and his opinion on this point deserves serious consideration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA Complete table of contents (anukramanika) is included in chapter 132 of the srikrsnajanmakhanda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is well known that the Brahmavaivarta is a Vaisnavite Purana and the sole objective of the work is to glorify the life achievements of Sri Krsna, an incarnation of Visnu and Sakti Radha. Many 'episodes and topics have been interwoven to embellish the main' theme of the work. In this Purana, Krsna is not simply an incarnation, he is far superior id even the creator of Prakrti. He is God above all gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart I, i.e., Brahmakhanda deals with the creation of the universe including the gods and animate and inanimate beings by Brahman, the creator God, who is, according to this Purana, e other than a manifestation of Krsna and acts under the guidance of the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart II, i.e., Prakrtikhanda deals with Prakrti, the primordial matter. According to this Purana, Prakrti is not inert as she is conceived by the Sankhya philosophy; but is intelligent; she is the primary goddess of creation.'! In compliance with Krsna's desire, she is 'manifested as the five goddesses,\" viz. Durga, la, Laksmi, Saraswati, and Savitri.\" Many stories about these deities have been narrated and rituals for their worship are described in this part.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart III, i.e., Ganapatikhanda narrates many legends about Ganesa, the elephant-headed god, widely worshipped throughout India and even outside. Though named Ganapatikhanda, this deals with the birth and life of both sons of Siva, viz. Ganesa Skanda Karttikeya, According to this Purana, Ganesa is a manifestation of Krsna, Hence, there is no mention of Ganapatya sects who worshipped Ganesa as the Supreme head. The variations in the images of this deity, found in literature and on icons find no mention in the Purana.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart IV, i.e., Srikrsnajanmakhanda is the most important of the Looks of this Purana. It deals not only with the birth of a, as signified by the title, but also his whole life, especially battles and love dalliances with the cowherdesses (gopis), Particularly, with Radha, Radha, who is riot even mentioned the major Vaisnava Puranas like Bhagavata, Visnu, and Harivamsa has risen in this Purana, to great importance, It is interesting to note that she is depicted here as a married wife of Krsna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAuthority of the Text\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMuch can be discussed about the authority of extant Brahmavaivartapurana .. The authority of the Purana is apparently established, because it is mentioned in older texts Matsya, Narada, etc.\" But there exists a great discrepancy between the Brahmavaivarta as mentioned in the Matsya and Narada Purana and the text that is available now. The Matsyapurana says that the story of the Brahmavaivarta has been narrated by Sawami to Narada, it includes the episode of Brahmavaraha, and it comprises 18,000 verses. But, we do not find even the name of Savarni in the Brahmavaivarta now extant, nor the episode of Brahmavaraha can be traced to it. It can, therefore, be inferred that the original form of the Purana has undergone a great change. It is also interesting to note that only 30 lines out of 1500, quoted from the Brahmavaivarta in medieval smrti-nibandhas, like Smrticandrika, Caturvargacintaman; Kalanirnaya, Smrtitattva, Varsakriyakaumudi, etc. can be traced to the extant text.\" It may, therefore, be presumed that a considerable part of the older text, containing genealogies, geographical descriptions, etc. has been purged and replaced by later compositions which suit the purpose of Vaisnava sects. This transformation has diminished the authority of the Puranas to a great extent.\u003c\/p\u003e","brand":"G. P. Bhatt","offers":[{"title":"Default Title","offer_id":42824655962250,"sku":"","price":3000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Brahmavaivarta_Purana_3_Parts_in_Set_AITM_Vol._77_79.png?v=1773301612"},{"product_id":"jatakaparijata-2-volumes-in-set","title":"Jatakaparijata (2 Volumes in Set)","description":"\u003cp style=\"text-align: left;\"\u003eSamhita, Hora, and Siddhanta of astrology – the place of the work presented in these three subjects is under Hora.\u003cbr\u003e\u003cbr\u003eIt was built by Shri Vaidyanath, son of Sarvarthachintamanikar Venkatadri in Vikram Samvat 1482. The composition is original but it also contains the essence of Sripatipaddhati, Taravali, Sarvarthachintamani, Brihajjatak, and other earlier texts.\u003cbr\u003e\u003cbr\u003eThis huge book of eighteen chapters has been divided into two parts. There are eight chapters in the 624 pages of the first part presented:\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e1. Horoscope- In this, nature, place, noun, etc. of zodiac signs have been discussed and they have been classified from a high-low point of view.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e2. Grahasvarupa – In this, the knowledge type of planets, satellites, qualities, time, etc. is described.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e3. Vionijanma – In this, the rites of the Jatak from conception to birth have been explained.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e4. Arishta- It describes planetary Arishta and Arishtabhang yogas. Alpayu, Madhyamayu, and Purnayu Yoga are given in detail.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e5-6. There are auspicious yogas related to age in Ayurdaya and inauspicious yogas in Jatakabhang.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e7-8. In Raja Yoga, beneficial yoga, and in Dwayadigraha Yoga, the sum of the planets and the Dwadvabhavaphal are called.\u003cbr\u003e\u003cbr\u003eThe subject setting is simple and accessible. The original verse in Sanskrit, Saurabhbhashya in Hindi, and at various places chakras, brackets, horoscopes, and tables are also given.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003ePandit Gopesh Kumar Ojha, M.A. LL.B., was a learned astrologer from Mithila (Bihar). He has published many books in Sanskrit, English, and Hindi on astrology and allied sciences. Some of them are Phaldeepika : Bhavartha Bodhini, Aspects in Vedic Astrology, Body Reading (Physiognomy), The Solar Return (Varshphal), The Astrological Secrets of Friendship, Love, and Marriage, etc.\u003c\/p\u003e","brand":"Gopesh Kumar Ojha","offers":[{"title":"Default Title","offer_id":42826224763018,"sku":"","price":850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JATAKPARIJATVOL1_48569a75-93f1-4ca7-8d98-46640b126f4a.jpg?v=1678170854"},{"product_id":"introduction-to-sanskrit-2-part-in-set-thomas-egenes","title":"Introduction to Sanskrit  (2 Part in Set)","description":"\u003cp class=\"cat-txt\" style=\"text-align: left;\"\u003eThis text focuses on the beginning study of Classical Sanskrit, although several of the quotations are in Vedic Sanskrit. Normally, Vedic Sanskrit is studied after Classical Sanskrit is learned. This text is written to fulfill a need that still remains, which is to make the introductory study of Sanskrit simple, concise, and systematic, thereby making it more accessible and enjoyable for a beginning student. After completing this text, you should be able to study any of the above Sanskrit textbooks more comfortably or begin Part Two of this text. Part Two will feature the reading of selected verses from the Bhagvad-Gita, accompanied by a more thorough explanation of unfamiliar rules of grammar as they are encountered in the reading. Both volumes together will cover the basic rules of Sanskrit grammar. For college classes, Part One covers the standard material for a one-semester course, and Part Two for the second semester. After completing Part Two, the student should be able to read the Bhagavad-Gita with the aid of a Sanskrit dictionary and a word-by-word English translation. There are several reasons to study the subtle and refined language of Sanskrit. The sound, script, grammar, and systematic nature of the language are charming in itself, something of great beauty. The study of Sanskrit creates orderliness within the mind because Sanskrit is a highly systematic language, reflecting the orderliness of nature itself. Introduction to Sanskrit, in two volumes, is designed to open the door to India's rich spiritual literature. This self-teaching guide presents Sanskrit pronunciation, grammar, and vocabulary in simple and systematic steps, allowing students to easily master the fundamentals of this enchanting language. The text gently leads the beginner through small steps with clear, concise explanations. Each lesson includes instruction in alphabet, grammar, and vocabulary, with easy practice exercises at the end. Also included is a reading from the Bhagavad-Gita and Sanskrit quotations from the R.K. Samhita, Upanisads, Yoga Sutras, Brahma Sutra, and Manu Smrti. Part Two uses verses from the Bhagavad-Gita to teach principles of grammar, and includes additional essays on Sanskrit grammar and pronunciation. \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;\"\u003eDr. Egenes is a Professor of Maharishi Vedic Science \u0026amp; Sanskrit. He earned an MA and Ph.D. in Religious Studies from the University of Virginia; an MA in Higher Education Administration from Maharishi International University; BA in Philosophy from the University of Notre Dame.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cem\u003e“I live and teach here because I enjoy it. I enjoy the high quality of the students tha\u003c\/em\u003e\u003cem\u003et come here for knowledge. I believe this University develops students to become great, and it’s a privilege to be a part of that.\u003c\/em\u003e\u003c\/p\u003e","brand":"Thomas Egenes","offers":[{"title":"Default Title","offer_id":42834691915914,"sku":"","price":1050.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/InTRODUCTIONTOSANSKRITPART1_b7a4692e-ec47-4151-8413-8342d017b97e.jpg?v=1678426137"},{"product_id":"how-to-judge-a-horoscope-2-volumes-in-set","title":"How to Judge a Horoscope (2 Volumes in Set)","description":"\u003cp style=\"text-align: left;\"\u003eHow to Judge a Horoscope is a departure from the conventional method of treatment of astrology. It is a study of the use of the Horoscope in every man’s daily life. The book is divided into twelve houses. The twelve houses have reference to the material relation of the soul (jeeva) in its journey from the cradle to the grave. The study of illustrations (charts) makes every point—even the omitted rudimentary principles and rules—very clear and graspable.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eVolume I deals with houses I to VI. First House deals with the beginning of life, childhood, health, physical body, and character. The Second House represents family, face, right eye, food, manners, and source of death. The Third House rules brothers and sisters, intelligence, and other immediate relations. Fourth House indicates peace of mind, home life, land and ancestral properties, education, neck, and shoulders. Fifth House indicates children, intelligence, emotion, and fame. The Sixth House rules over debts, enemies, miseries, sorrows, illness, and disappointments. \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Book Vol 2\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eHow to Judge a Horoscope is a departure from the conventional method of treatment of astrology. It is a study of the use of the Horoscope in every man’s daily life. The book is divided into twelve houses. The twelve houses have reference to the material relation of the soul (jeeva) in its journey from the cradle to the grave. The study of illustrations (charts) makes every point—even the omitted rudimentary principles and rules—very clear and graspable.\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eVolume II deals with houses VII to XII. The Seventh House represents the wife, husband, marriage, sexual diseases, business partner, diplomacy, talent, and general happiness. The Eighth House indicates longevity, legacies, disgrace, degradation, and details pertaining to death. The Ninth rules father, righteousness, religion, fame, leadership, journeys, and communications with spirits. The Tenth indicates occupations, professions, honors, foreign travels and means of gains, elder brother, and freedom from misery. The Twelfth rules losses, expenditure, sympathy, divine knowledge, moksha, and the state after death.\u003c\/span\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eBangalore Venkata Raman (8 August 1912 – 20 December 1998) was an Indian astrologer in modern India and an author of numerous books and articles. He was instrumental in making Vedic or Hindu astrology known and respected throughout India and the world. With the help of his sons Niranjan Babu and Sachidananda Babu, he also started the Raman \u0026amp; Rajeswari Research Foundation to promote the knowledge of Astrology and Vastu Shastra.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe third edition (wrongly printed as the Second edition) of the Second Volume of HOW TO JUDGE A HOROSCOPE, dealing with Houses 7 to 12 was sold out within hardly a year after its publication, thanks to the keen interest evinced by the educated public in my writings on astrology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fourth edition herewith presented has been thoroughly revised and some paragraphs re-written. Credit goes to Motilal Banarsidass for printing out this edition attractively in short time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is my hope that the educated public will continue to evince the same interest in my astrological writings, as they have been doing for the past half a century.\u003c\/p\u003e","brand":"Bangalore Suryanarain Rao, B. V. Raman","offers":[{"title":"Paperback","offer_id":42834819252362,"sku":"","price":790.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42834819285130,"sku":"","price":1190.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HOWTOJUDGEAHOROSCOPEVOL1_b8b76911-8e53-452e-8cbb-d5b79cd62029.jpg?v=1678435564"},{"product_id":"the-ashtadhyayi-of-panini-2-volumes-in-set-srisa-chandra-vasu","title":"The Ashtadhyayi of Panini (2 Volumes in Set)","description":"\u003cp style=\"text-align: left;\"\u003ePanini’s Ashtadhyayi represents the first attempt in the history of the world to describe and analyze the components of a language on scientific lines. It has not only been universally acclaimed as the first and foremost specimen of Descriptive Grammar. Still, it has also been a chief source of inspiration for the linguist engaged in describing languages of different regions.\u003cbr\u003e\u003cbr\u003eTo understand the Sanskrit language, and especially that part of it which embodies the highest aspirations of ancient Aryan people, viz., the Brahmanas, Samhitas, and Upani¦ads, it is essential to have complete knowledge of the grammar elaborated by Panini. Being a masterpiece of reasoning and artistic arrangement its study is bound to cultivate intellectual powers. Western scholars have described it as a beautiful manifestation of Indian intelligence.\u003cbr\u003e\u003cbr\u003eThis book is an English translation of Ashtadhyayi in two volumes and has won a unique position in the world of scholarship.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\n\u003cbr\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\n\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eSrisa Chandra Vasu (1861-1918) was a great Indian scholar in Sanskrit and Mathematics. Among his other published books include The Daily Practice of the Hindus, Containing the Morning and Midday Duties, Studies in the First Six Upanisads, Studies in the Vedanta Sutras of Badarayana and A Catechism of Hindu Dharma.\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Srisa Chandra Vasu","offers":[{"title":"Default Title","offer_id":42841309872266,"sku":"","price":3900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ASTADHYAYIOFPANINI.jpg?v=1678692141"}],"url":"https:\/\/www.motilalbanarsidass.com\/collections\/multi-volume-sets.oembed?page=6","provider":"Motilal Banarsidass","version":"1.0","type":"link"}