{"title":"Polity, Economics and Sociology","description":"","products":[{"product_id":"the-naradasmrti","title":"The Naradasmrti","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Naradasmriti is unique in the corpus of Sanskrit legal literature. It is the only original collection of legal maxims that are purely juridical in character. It focuses solely on legal procedure and the substantive law that is included in this traditional category. The present critical edition is based on the evidence of forty-seven manuscripts from libraries in India, Nepal and Germany, France, the United States and the UK. The author has critically edited and translated the incomplete but extremely important commentary of Ashahaya. He also provides a summary of the commentary of bhavasvamin. This is the most comprehensive and thorough examination of any of the basic texts of the Indian legal tradition. It establishes a new standard for the scholarly editing of these texts. the first edition of this work was awarded the prestigious CESMEO [centro Piemontese de studi sul medio ed estremo oriente, Torino] prize in 1990 as the best book in South Asia.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRichard Lariviere is the Ralph B. Thomas Regents Professor of Asian Studies, the Judson Neff Fellow in the IC2 Institute, and the Dean of Liberal Arts at the University of Texas at Austin. He is an expert on Indian legal history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn addition to his academic work, Prof. Lariviere is involved in many aspects of the business world. He is a corporation specializing in advisory services for companies doing business in India and serves on the Boards of the Dutch company HCL \/ Perot Systems NV and on the Board of Mr America. He is a founder member of the Society for Design and Progress Science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Lariviere, born in Chicago in 1950, has his PhD from the University of Pennsylvania and has been on the faculty of the University of Pennsylvania, the University of Iowa, and, since 1982, the University of Texas where he served as the Director Asian Studies for eight years and Associate Vice President for International Programs for four years before assuming his present as Dean of the College of Liberal Arts.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt gives me great pleasure to introduce this new Devanagari version of Richard Larivere’s award-winning critical edition and translation of the Narada Smrti. Originally published in 1988 it was the first critical edition of a metrical Smrti acclaimed for the vast number of manuscripts collated and for the critical acumen of the editor. It produced the first trustworthy edition of a metrical law book and reopened many questions regarding this important literary tradition including the dating of texts as central as the Manava Dharmasastra and the Yajnavalkya Smrti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1992 Lariviere’s Naradasmrit was awarded the prestigious Cesmeo (centro Piemontese de studi sul Medio ed Estremo Oriente) Prize for 1990. it has received superlative reviews in scholarly journals. As the general Editor. I feel extremely fortunate and honoured to include this work in this series. Together with my own Dharmasutras published as the first volume of the series the publication of the Narada Smrti takes us substantially forward in fulfilling the goal of this series which is to bring out fresh editions and translations of all the ancient Dharmasutras and Dharmasastras as well as those of major commentaries and Nibandhas of medieval India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBecause the original edition was published by the Department of South Asia Regional Studies of the University of Pennsylvania and because that edition was in transliterated Roman Script it did not receive the publicity or the circulation it deserved especially within India. Many Indian Scholars have continued to use Jolly’s edition when it was superseded by Lariviere’s work over a decade ago. The cost of the original edition also kept it from most Indian libraries. Our hope is that this new edition will make this work which should be on the bookshelf of every scholar in India more widely available worldwide but especially in the Indian subcontinent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI want to express my gratitude once again to Motilal Banarsidass and in particular to Mr. N.P. Jain for the care and speed with which they have brought out the volumes in this series.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eGeneral Introduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Narasdasmrit is unique in the corpus of\u003cspan\u003e Sanskrit \u003c\/span\u003elegal literature. It is the only original collection of legal maxims (mulasmrti) which is purely judicial in character. Unlike all the other known mulasmrtis which contain sections dealing with righteous conduct and penance (acara and parayascitta) the Narasdasmrti focuses solely on legal procedure and the substantive law that is included in this traditional category. The fact that the Naradsmrti is cited frequently by later writers in the Indian legal tradition testifies to its importance. There is some evidence which indicates that the Naradasmrti may have even influenced monarchs and their governments when the great ruler of the Malla dynasty in Nepal Jayasthiti designed his legal and social reforms he may well have consulted the Naradmsrti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen the text was first made available to legal scholars in Europe in the late 19th century their reaction was unanimous here was a text the style content and structure of which could stand comparison with the very best of the Roman legal tradition. August Barth felt that a jurisconsult would be right at home with this text due to its method of presenting concise definitions and its well-conceived plan. The legal historian Rodolphe Dareste wondered whether or not the author might have had some acquaintance with Roman law perhaps he might even have had some texts of Ulpain or Paulus before him while composing his text. Such ethnocentric hypotheses are no longer acceptable. That they could have been made at all is a testament to the juridical character of the Naradasmrti. Other than legal historians and Indologists recognized its importance as well Karl Marx used Jolly’s 1876 translation in preparing his Asiatic mode of production.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven after another century of scholarship in the field of Indian legal history, it is still the case that the Naradsmrti is the juridical text par excellence. If anything its standing has been enhanced with time. Even K.V. Rangaswami Aiyangar who tended to accord all virtues to Brhaspati to the exclusion of other texts contended that the Naradasmrti is clearly a text written for practitioners. The subjects the style and the method of presentation will be familiar to scholars of classical legal systems. The Naradasmrti is indeed the mulasmrti which offers the best single summary of the classical Hindu legal system.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe Nature of the Text\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor an editor of classical Hindu legal texts, such as the Naradasmrti, it is impossible to provide answers to the normal questions which introductions to texts usually address: Who was the author? When and where did he live? What was there about his circumstances that contributed to the content and shape of his work’? What was the history of the reception of his work? and so on. Such questions cannot be answered with any certainty for these eponymous mulasmrtis. For some questions, there are no answers at all. For other questions, the answers are mere conjecture.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the historian of dharmasastra P.V. Kane, when an author attributes his composition to Manu, Narada, Yajñavalkya, Gautama, Visnu, etc., he is obviously attempting to “invest the work with a halo of antiquity and authoritativeness.” If we assume that these are pseudonymous texts which were composed by an individual author, then Kane’s speculation must be correct. It may be the case, however, that what we have in these mulasmrtis is not the work of a single author. E. Washburn Hopkins has made some interesting suggestions with regard to the Manusmrti which merit extensive quotation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI draw the conclusion that the çastram [i.e. the Manusmrti] was in great part collated between the time when the bulk of the epic [i.e., the\u003cspan\u003e Mahabharata\u003c\/span\u003e] was composed and its final completion, that previous to its collation there had existed a vast number of sententious remarks, proverbial wisdom, rules of morality etc. which were ascribed, not to this treatise of Manu at all, but to the ancient hero Manu as a type of godly wisdom. These I conceive to have floated about in the mouths of the people, not brought together but all loosely quoted as laws or sayings of Manu these sayings were afterwards welded into one with the laws of a particular [sect] called the Manavas—a union natural enough, as the two bodies of law would then bear the same title, although the sect had no connection with Manu except in name. I fancy this sect built up their dedra (‘usages’) and kula dharma (‘family law’) out of their own heads, not ascribing them to Manu; then seizing this distinct mass of “Manu’s sayings,” they appropriated them and the two became one. According to my theory, these Manu-verses found in the Manava treatise were simply caught up and drawn from the hearsay of the whole Brahman world, keeping their form after incorporation with the Manavas text. This was especially valuable because every time a fraud was intended they could invent a verse and insert it in the old text. They had so many Manu said that it was difficult to detect a new one.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExcept for this remark about inventing frauds. I think that Hopkins was right. I doubt whether such texts as the Naradasmrti or the Manusmrti were composed by a single individual. It seems more likely that the verses that have been preserved in the form of what we now call mulasmrtis were part of the Spruchweisheit in ancient and classical India. As Hopkins was part of the gnomic verses known to the experts of a community. The number of these verses may have been large and they may have been attributed to any number of mythical or heroic characters in the tradition. These verses were cited in support of judgments or advice which pandits made for the members of the community and as part of the instruction of their successors. At a certain time, these verses were collected together (by an individual? A group? or A school?) as compilations of\u003cspan\u003e dharma \u003c\/span\u003everses into dharmasastras. The attribution of these verses to a single mythical figure Manu, Narada, Brhaspati and others may have been done at the time of the compilation in order to enhance the authority of the entire text. Or more likely these verses may have been attributed to Manu or Narada or Brhaspati all along while they were being cited by the above-mentioned sistas the compiler simply collected all of the verses attributed to Manu which were known at the time in that locality and in good faith presented a collection of Manu’s verses on dharma.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis latter possibility explains how a single verse could be attributed to more than one other as is often the case. In one village the experts on dharma knew and often cited a certain verse they attributed to say. Narada in another village that same verse was known and often cited but attributed to Katyayana. In both cases, the verse may have been handed down for generations with these respective attributes. At the time of compilation, the compiler would naturally attribute the verse to the traditional source known to him in his village or tradition. In this way, a single verse could come to be included in two or more different compilations attributed to different authors. The compilation of these verses into texts did not establish once and for all the text of Narada Brhaspti etc. Merely compiling Narada verses or Brhaspati versed did not prevent other experts from continuing to attribute verses not found in that compilation to Narada, Brhaspati or any other ancient sage.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"97%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"3%\"\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003eIX\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Place of the Naradasmrti in Legal Literature\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Nature of the Text\u003c\/td\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Date of the Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Eponymous Author Narada\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Commentaries on the Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJolly's Contribution to the Study of Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Present Translation and Annotations\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTypographical Conventions\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction to the Critical Edition\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDescription of the Manuscripts\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGenealogical Relation of the Manuscripts\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eConstitution of the Texts\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Naradasmrti\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Commentary of Asahaya\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCritical Apparatus\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTypographical Conventions\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eCRITICAL EDITION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eMATRKA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Vyavaharah\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e[2. Bhasa]\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Sabha\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eVYAVAHARAPADANI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Rnadanam\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Niksepah\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Sambhuyasamutthanam\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Dattapradanikam\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Abhyupetyaasusrusa\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Vetanasyanapakarma\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Asvamivikrayah\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Kritanusayah\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Vikriyasampradanam\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Samayasyanapakarma\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. Ksetrajavivadah\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Stirpumsayogah\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Dayabhagah\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Sahasam\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15-16. Vagdandaparusye\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Dyutasamahvayam\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. Prakirnakam\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePARISISTAM\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Steyam\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. Divyani\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eEND NOTES TO CRITICAL EDITION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eTRNSLATION\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eMATRKA (Prolegomena)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Legal Procedure\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e[2. The Plaint] see Appendix, p. 455\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Court\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eTITLES OF LAW\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Non-payment of Debts\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Deposits\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Partnership\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Resumption of Gifts\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Breach of Contract for Services\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Non-payment of Wages\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Sale without Ownership\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8. Non-delivery of What Has Been Sold\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9. Reneging on a Purchase\u003c\/td\u003e\n\u003ctd\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10. Non-observance of Conventions\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11. Land Dispute\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12. Relation between Men and Women\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13. Partition of Inheritance\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14. Violent Acts\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15-16. Verbal and Physical Assault\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17. Gambling and Contests\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18. Miscellaneous\u003c\/td\u003e\n\u003ctd\u003e425\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eADDENDA\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19. Theft\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20. Ordeals\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix: The Plaint\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eConcordance\u003c\/td\u003e\n\u003ctd\u003e473\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePada Index\u003c\/td\u003e\n\u003ctd\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Cases\u003c\/td\u003e\n\u003ctd\u003e547\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e549\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"R. W. 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There has been little change in the inner life of the people during the last thousand years. As the area is very large and the intercourse of one part with another is restricted, the manners and customs vary in different districts and provinces.\u003c\/p\u003e","brand":"Charles Bell","offers":[{"title":"Default Title","offer_id":41644709707914,"sku":"","price":375.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120810495.jpg?v=1660736604"},{"product_id":"roles-and-rituals-for-hindu-women","title":"Roles and Rituals for Hindu Women","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe considerable interest currently being expressed in women and religion has thrown down an important challenge; the need to see women not merely as the passive victims of an oppressive ideology but also perhaps primarily as the active agents of their own positive constructs. This book, therefore, aims to fill a notable gap in the literature. Twelve contributors study the role of women in the Hindu religion by examining textual studies of the part played by women in a variety of religious rituals, both past and present, by exploring the socio-religious context of their various communities; and by using specialist material to draw on cross-cultural conclusions.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eJulia Leslie\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003e(23 January 1948 – 24 September 2004) was a brilliant scholar and teacher whose academic work focused on the implication of gender in Hindu religious ideology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter completing in 1980 an Oxford M.Phil in Classical Indian Religions, she wrote the celebrated monograph, The Perfect Wife: The Orthodox Hindu Woman according to the Stridharmapaddhati of Tryambakayajvan (1989) as her D. Phil thesis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe importance of this book cannot be overstated. It was the trunk from which not only the other branches of her own work stemmed but also led to branching and flowerings across a whole broad field in Hindu Studies, gender studies, and the study of Hindu Law.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHer other works include Creating a Dialogue: Text, belief and Personal Identity, 2004; Authority and Meaning in Indian Religions: Hinduism and the Case of Valmiki, 2003; Invented Identities: The Interplay of gender, religion and Politics in India, 2000; Myth and Mythmaking: continuous evolution in Indian tradition 1996; Rules and Remedies in Classical Indian Law (Panels of the VIIth World Sanskrit Conference), 1991.\u003c\/p\u003e","brand":"Julia Lesile","offers":[{"title":"Default Title","offer_id":41647874310282,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ROLESANDRITUALSFORHINDUWOMEN.jpg?v=1660806272"},{"product_id":"sudras-in-ancient-india-a-social-history-of-the-lower-order-down-to-circa-a-d-600","title":"Sudras in Ancient India","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work has been undertaken not only to provide an adequate treatment of the position of the Sudras in ancient times, but also to evaluate their modern characterizations, either based on insufficient data or inspired by reformist or anti-reformist motives. Here an attempt has been made to present a connected and systematic account of the various developments in the position of the Sudras down to circa A.D. 600. Since the Sudras were regarded as the labouring class, in this study particular attention has been paid to the investigation of their material conditions has been paid to their economic and social relations with the members of the higher varnas. This has naturally involved the study of the position of slaves, with whom the Sudras were considered identical. The untouchables are also theoretically placed in the category of Sudras, and hence their origin and position have also been discussed in some detail.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is an outstanding piece of research and authentic history of Sudras in ancient India. Professor Sharma has made use of all published sources, literary as well as archaeological, bearing on the social and economic position of Sudras. It gives a lucid and comprehensive account of all aspects of the anguished career of the Sudras community. - L. M. Joshi, Journal of Religious Studies, Vol.10, No.1 \u0026amp; II, 1982\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe facility and confidence with which Sharma makes his arguments and conclusions comforting, it weaves together scattered references into the first connected account of the Sudras varna and places this within a broader historical framework. - Upinder Singh, Contribution to Indian Sociology, Vol.26, No.1, Jan-June, 1992\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSharma co-relates the phases of economic development with social organisation and social change. He rightly calls the Rigvedic society 'basically tribal', 'pastoral and egalitarian' and 'a pre-class society' and contends that 'the defeated and dispossessed sections of Aryans and non-Aryan tribes were reduced to the position of Sudras.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e...In ancient India, the cultural apparatus of the Sudras, more so of the untouchables or the 'asat' Sudras, was very primitive, consequently, their response was usually of abject submission. - S.N. Mishra, The Eastern Anthropologist, Vol.37, No.4, Oct.-Dec. 1984\u003c\/p\u003e","brand":"Ram Sharan Sharma","offers":[{"title":"Paperback","offer_id":41647880077450,"sku":"","price":550.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41647880110218,"sku":"","price":700.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SUDRASINANCIENTINDIA.jpg?v=1660806853"},{"product_id":"voices-of-the-indian-diaspora","title":"Voices of the Indian Diaspora","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;\"\u003eSpread over a wide canvas, but focused entirely on the Indian diaspora, Mulloo attempts a diasporic perspective by using the interdisciplinary tools of history, economics, politics and sociology to narrate the story of overseas Indians. Secondly, he makes an important departure by taking a self-confident, Indo-centric view of a resurgent India-but from a self-critical, realistic and optimistic perspective. Thirdly, Mulloo's analysis of NRIs and PIOs provides the intellectual framework for a deeper, critical understanding of the Indian diaspora-that global family of 22 million in over 125 countries. Finally, he positions the Indian diaspora, with its estimated combined income of $160 billion, as a huge asset in the creation of a global network and the building of economic bridges to assist both India and the host countries. Written in an easily readable style and shorn of academic jargon, Voices of the Indian Diaspora is a contemporary effort at understanding overseas Indians. It is honest, compelling, thought-provoking and substantial. Mulloo's understanding of and love for India's great civilizational heritage is the recurrent theme of this book. But that does not prevent Mulloo from recognizing India's weaknesses and suggesting practical means to overcome them.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAuthor of Watch Them Go Down, Dust of Time collection of poems, Our Struggle, Father of the Nation, How Your Child Can be a Winner, Anand Sawant Mulloo offers us an interesting blend of his personal narrative style.\u003c\/p\u003e","brand":"Anand Mulloo","offers":[{"title":"Default Title","offer_id":41647913828490,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120831971.jpg?v=1660808427"},{"product_id":"the-india-china-border-a-reappraisal","title":"The India-China Border","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (122 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe India-China border question is a subject on which a great deal of authentic and original material is available in the form of maps, documents, treaties, official correspondence and exhaustive reports by the two governments concerned. But the vastness of this material and the complexity of the question make it difficult for the lay reader to get at the main points of the argument. G.N. Rao has attempted here, in a small compass, a clear and lucid analysis of the nature of evidence involved, the basic geographical factors as well as the main historical events which determined the evolution of the India-China boundary. He has examined at length the relative merits of the Indian and the Chinese cases and critically appraised the arguments advanced in some quarters, in justification of some of the Chinese claims. With the help of documentary evidence, much of which is unpublished, he shows that although Britain's obsession with Russophobia and her anxiety to limit her own defence responsibilities predisposed her in China's favour and actually made her encourage Chinese occupation of certain areas over which China had, in fact, little control, neither she nor imperial China ever envisaged the type of claims which present-day China has put forward over vast areas along the Indian border. The current dispute between India and China, the author concludes, is not a mere boundary dispute, but one which involves deeper considerations underlying Chinese policies.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGONDKER NARAYANA RAO obtained his M.A. Degree from the University of Mysore and served as a lecturer there for six years from 1944 to 1950. He has been engaged in research in international affairs for more than twenty years. he has made a special study of India-China relations and of the border question. 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Resistance and Reform in Tibet reveal the emergence of a distinctive, modern Tibetan society and the sophistication, creativity and resourcefulness of its people's responses to Chinese domination. Tibet today is neither a socialist idyll nor a regimented gulag but a rich mixture of traditional and innovative strategies in an ancient nation's struggle for survival.\u003c\/span\u003e\u003c\/p\u003e","brand":"Robert Barnett, Shirin Akiner","offers":[{"title":"Default Title","offer_id":42342008160394,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120813717.jpg?v=1664446952"},{"product_id":"the-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-kautiliya-arthasastra-part-1-sanskrit-text-with-a-glossary","title":"The Kautiliya Arthasastra - Part 1, Sanskrit Text with a Glossary","description":"\u003cp\u003eThe Kautilya Arthasastra is the oldest and most exhaustive treatise on the governance and administration of a state. Starting with the bringing up and education of the young prince, it proceeds to the appointment of ministers and the organization and functioning of various state departments, including the setting up of a secret service. It then sets forth a code of civil and criminal law. In the matter of foreign relations, it puts before the ruler the ideal of a vijigisu (would-be world conqueror) and discusses in great detail the various situations he may have to face in his dealings with foreign states, whether friendly or inimical and points out how he should conduct himself in every case so as to achieve his goal. The present edition comprises three parts.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003ePart I\u003c\/strong\u003e is a new critical edition of the text based on all manuscript evidence available so far as well as on portions of ancient commentaries that have been published. It also takes into account the new commentary on the entire text by T. Ganapati Sastri.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003eR. P. Kangle taught Sanskrit for over thirty years in Government colleges in Gujarat and Maharashtra (old Bombay Presidency) and retired as a Professor of Sanskrit from the Elphinstone College, Bombay in 1954. The three-part work on the Kautilya Arthasastra was published by the University of Bombay between 1961 and 1965. Other publications to his name are in Marathi: The Plays of Kalidasa, Ancient Indian Political Science, Ancient Poetics, Marathi translations of the Kautilya Arthasastra, etc.\u003c\/p\u003e","brand":"R. P. Kangle","offers":[{"title":"Default Title","offer_id":42661694636170,"sku":"","price":850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/KAUTILIYAARTHASHASTRA1_97f5775e-8023-473d-9a04-64755c5f7888.jpg?v=1672733791"},{"product_id":"the-kautilya-arthasastra-part-2-translation-with-critical-and-explanatory-notes","title":"The Kautiliya Arthasastra, Part 2","description":"\u003cp style=\"text-align: left;\"\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.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\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.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\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\/span\u003e\u003c\/p\u003e","brand":"R. P. Kangle","offers":[{"title":"Default Title","offer_id":42661698830474,"sku":"","price":1450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/KAUTILIYAARTHASHASTRA2_73890340-3350-4827-a39b-ef04432c93a1.jpg?v=1672734385"},{"product_id":"the-kautilya-arthasastra-a-study-part-3","title":"The Kautiliya Arthasastra  Part-3","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.\u003c\/p\u003e\n\u003cp\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\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003cbr\u003eR. P. Kangle taught Sanskrit for over thirty years in Government colleges in Gujarat and Maharashtra (old Bombay Presidency) and retired as a Professor of Sanskrit from the Elphinstone College, Bombay in 1954. The three-part work on the Kautilya Arthasastra was published by the University of Bombay between 1961 and 1965. Other publications to his name are in Marathi: The Plays of Kalidasa, Ancient Indian Political Science, Ancient Poetics, Marathi translations of the Kautilya Arthasastra, etc.\u003c\/p\u003e","brand":"R.P. Kangle","offers":[{"title":"Default Title","offer_id":42661741199498,"sku":"","price":850.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/KAUTILIYAARTHASHASTRA3_37047a79-4aae-4c27-9191-bc09e9a9661b.jpg?v=1672737263"},{"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":"dharma-laws-and-law-seers-of-india","title":"Dharma Laws and Law Seers of India","description":"\u003cp style=\"text-align: left;\"\u003eThe book provides a synoptic overview of the sacred literature that constitutes the foundation of Dharma (or the law as we know it in the contemporary context) and seers who have shaped this corpus. The notion of Dharma is extraordinarily vast. It is best summarized as the ruling force, the harmonizing principle, and the foundation of social order in India. Conceptualized as a normative frame to conduct day to day life, dharma is both the goal of life and the core value for organizing one's behaviour. Dharma includes law and morals, service and sacrifice to Gods, obedience to state as well as love of family and the purity of social life. The book deals with various aspects of Dharma including its meaning, foundational principles as well as goals, relationship between dharma and Dandaniti along with the manner in which it worked in and through Vidyasthana (abode of knowledge) and Dharmasthana (abode of Dharma).\u003c\/p\u003e","brand":"Ushakar Jha","offers":[{"title":"Default Title","offer_id":42814524522634,"sku":"","price":775.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DHARMALAWSANDLAWSEERSOFINDIA.jpg?v=1677757546"},{"product_id":"aspects-of-political-ideas-and-institutions-in-ancient-india","title":"Aspects of Political Ideas and Institutions in Ancient India","description":"\u003cp style=\"text-align: left;\"\u003eThe present work Aspects of Political Ideas and Institutions in Ancient India discusses different views on the origin and nature of the state in ancient India. It also deals with stages and processes of state formation and examines the relevance of caste and kin-based collectivities to the construction of polity. The Vedic assemblies are studied in some detail, and developments in the political organization are presented in relation to their changing social and economic background. The book also shows how religion and rituals were brought in the service of the ruling class.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eArranged in 22 chapters the book discusses-Historiography of Ancient Indian Polity up to 1930, Sources and Methods, The Saptanga Theory of the State, Theories of Property, Family, and Varna regarding the Origin of the State, The Contract Theory of the Origin of the State, Theory of –Oriental Despotism”, Sabhë and Samiti, Origin of the Post-Vedic Republics, The Early Parisad, Tribal, and Primitive Aspects of the Later Vedic Polity, kin-conflicts and Rise of Hierarchy in Later Vedic Times, Changing Position of the King, Taxation and State Formation in Northern India in Pre-Maurya Times, Varna in Relation to Law, Religion, and Politics. The Satavahana, Kusana and Gupta Polity, etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRam Sharan Sharma (26 November 1919 – 20 August 2011) was an eminent historian and academic of Ancient and Early Medieval India. He taught at Patna University and Delhi University (1973–85) and was visiting faculty at the University of Toronto (1965-1966). He also was a senior fellow at the School of Oriental and African Studies, University of London. He was a University Grants Commission National Fellow (1958–81) and the President of the Indian History Congress in 1975. It was during his tenure as the Dean of Delhi University's History Department that a major expansion of the department took place in the 1970s. The creation of most of the positions in the Department was the result of his efforts. He was the founding Chairman of the Indian Council of Historical Research (ICHR) and a historian of international repute.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eReviews\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"This work is well-researched and documented, and is especially useful in terms of the historical development of ancient Indian politics. Dr. Sharma's book has a better balance between theory and practice than most books on the subject. There can be no question, however, that this is one of the major publications in the field which no serious student of ancient Indian politics can ignore.\"          \u003cem\u003e— J.W. Spellman\u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"The revised edition... is clear in exposition, up-to-date in method, and displays remarkable power in handling masses of material. It is by far the best summary of the present state of our knowledge of ancient Indian thought and institutions which is now available; ... This is a first-rate book, which is as interesting as it is scholarly.\"          \u003cem\u003e— Times Literary Supplement\u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"...competently surveys many interesting aspects of the political thought and practice of ancient India on fresh and sometimes strikingly original lines. The author has a thorough grasp of the relevant sources and uses them with telling effect.\"          \u003cem\u003e— Journal of Indian History\u003c\/em\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\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first edition of this book was based on some pieces I had written in 1950-54. My study was particularly influenced by the ideas generated by historical materialism. In collecting, analysing and interpreting the evidence I relied on Ancient Society by Henry Morgan and The Origin of the Family, Private Property and the State by Fredrick Engels. My approach enabled me to understand better the origin, growth and nature of the state in ancient India and also the history of its organs. Drekmeier, a political scientist, who adopted a sociological framework in his Early Kingship and Community (1962), found many of such findings acceptable. He underlined the primitive and tribal character of ancient rituals and institutions connected with polity. On the other hand, although the importance given by me to the treatment of the vidatha was recognised by J.P. Sharma in his Republics in Ancient India (1965), he considered it to be a religious body and ignored the undifferentiated character of functions performed by the kin-ordered institutions of a pre-class Vedic society. However, came to be regarded as an important Vedic assembly along with the vidatha the sabha and samiti by many scholars including A.S. Altekar.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA.S. Altekar's State and Government in Ancient India has been a popular textbook. Published in 1949, it has undergone three editions, and the third edition (1958) was reprinted in 1972 and 1977. Although he generally admired ancient institutions, in the third edition he did take note of some unorthodox research which were stimulated by anthropological and other ideas. He referred to the role of the family and property in explaining the origin of the state. In his view, the \"institution of the family with the notion of family and property thus played its own part in the origin of the State.\" He also states that \"the state in the early Vedic period was still tribal'\" and that the Vedic tribes had for a long time no permanent territorial basis for their states.\" These views are sound though Altekar and scholars of his generation were neither interested in the definitions of kin-ordered collectivities such as clans, tribes, etc., nor in the stages and processes of state formation and polity evolution. Altekar also gave some attention to the discussion of the character of the vidatha) His concern with problems of social injustice is evident.\" A revivalist and Hindu nationalist, he blames both the state and society for perpetuating an iniquitous social system.\" However, he singles out society for castigation and does not examine the linkage between the state and the dominant social classes. He defends the disabilities of the sudras and untouchables on the ground that they \"believed that they were born in their particular caste as a natural result of certain sins committed by them in past lives'\". Altekar also discovered \"a welfare state' which was the case with K.A. Nilakanta Sastri\" and even A.L. Basham.\" He not only tried to demonstrate the state's effort to establish a harmonious relationship between castes and social classes,\" but also put up the ideal of the Vedic kings and of the ancient republics\" before modern citizens. He did not investigate whether these 'ideals' were the products of certain social situations. Altekar was deeply religious, but he did not adopt a consistent position on the role of religion in ancient Indian polity. He finds \"considerable force in the view that the ancient Indian state was theocratic to a great extent.\" However, he does not accept Willoughby's view that in all early Asiatic monarchies, the rulers claimed a divine right to control the affairs of the state. He asserts that religion and philosophical dogmas and concepts did not deeply influence Hindu political thought, practice and institutions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs in the earlier phase, Ghoshal's contribution in the post-independence period is marked by impeccable scholarship. In his, A History of Hindu Public Life (1957) and A History of Political Ideas Ancient and Medieval (1959) he elaborates on the points made in his earlier publications and documents them so carefully that it is difficult to detect any error. His analysis is more or less on the lines of Western liberal writings on the history of political thought which he taught for a long in Calcutta. Though associated for many years with a journal called Greater India, Ghoshal is not swayed by Hindu chauvinism. He substantially adds to our information on political ideas and institutions but does not try to link them to social and economic developments; he considered such an exercise to be 'speculative.\" Apart from his repetitive and involved style of writing, Ghoshal creates some problems because of the methods he adopts in using the sources. For example, he ascribes the major part of the Kautilyan material to pre-Maurya times on the ground that Kautilya frequently quotes from masters of political thought who preceded him. Unfortunately, the writings of these teachers have not been discovered so far, and many of them may have been Kautilya's senior contemporaries. The more one examines the Arthasastra the more- difficult it becomes to use its major part even for Maurya times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Mahabharata continues to attract a good many researchers. In recent years at least four dissertations on political ideas and institutions in the Mahabharata have appeared.' They certainly systematise much information bearing on ancient Indian polity.\u003c\/p\u003e","brand":"Ram Sharan Sharma","offers":[{"title":"Paperback","offer_id":42843908833418,"sku":"","price":545.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42843908866186,"sku":"","price":950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ASPECTSOFPOLITICALIDEASANDINSTITUTIONS.jpg?v=1678776228"},{"product_id":"dharmasutras-the-law-codes-of-apastamba-gautama-baudhayana-and-vasistha","title":"Dharmasutras","description":"\u003cp style=\"text-align: left;\"\u003eThe Dharmasutras are the four surviving works of the ancient Indian expert tradition on the subject of dharma, or the rules of behavior a community recognizes as binding on its members. Written in a pithy and aphoristic style and representing the culmination of a long tradition of scholarship, the Dharmasutras record intense disputes and divergent views on a wide variety of religious and social issues. These unique documents give us a glimpse of how people, especially Brahmin males, were ideally expected to live their lives within an ordered and hierarchically arranged society. In this first English translation of these documents for over a century, Patrick Olivelle uses the same lucid and elegant style of his award-winning translation of the Upanisads and incorporates the most recent scholarship on ancient Indian law, society and religion. The fresh editions of the Sanskrit texts present new manuscript material, variants recorded in medieval commentaries and legal diigests, and emendations suggested by philologists.\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\u003ePatric Olivelle is the Chair, Department of Asian Studies and Director, Center for Asian Studies, at the University of Texas at Austin, where he is the Professor of Sanskrit and Indian Religion.\u003c\/span\u003e\u003c\/p\u003e","brand":"Patrick Olivelle","offers":[{"title":"Default Title","offer_id":42849992310922,"sku":"","price":2475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DHARMASUTRAS.jpg?v=1678959840"},{"product_id":"property-aristocracy-and-the-raj","title":"Property Aristocracy and The Raj","description":"\u003cp style=\"text-align: left;\"\u003eThis book is a social and agrarian history combined into one. Its main focus is on Bengal but at times it takes other parts of India as its area of study. The period is essentially the colonial period-the eighteenth and nineteenth centuries when great changes took place in the social structure of the country, particularly in the countryside. With the coming of the English in power the land revenue system of the country changed. Traditional aristocrats went down and a new elite emerged. In Bengal, the traditional Mughal elite was a power elite represented by a Raj Ballabh or a Nanda Kumar, an Alam Chand, or a Reza Khan. Trade had never been their business. They had space in the structure of governance and revenue assignment was their source of living and affluence. As the English East India Company rose to power these men sank. They were replaced by a set of base Indians who collaborated with the English in their effort to rip up the interior in search of wealth. They were not entrepreneurs but compradors who acted as the go-betweens between the incoming rulers and the Indian society. To this group belonged a host of new men, one Raja Nabakrishna, one Kantu Babu i.e. Krishna Kanta Nandi or Gokul Ghosal. They eventually became the founders of the new Raj. Thus Raja Nabakrishna set up the Shova Bazaar Raj, Kantu Babu the Murshidabad Kandi and the Calcutta Paikpara Raj, and Gokul Ghosal the Khidirpur Bhukailash Raj. This is the story of a new transformation and the whole first chapter of the book deals with this.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen changes of a great magnitude were shuffling the upper strata of the society what happened to the most down-trodden-the peasants and the sharecroppers of the interior of the country-the villages? A class of rich peasants emerged in the countryside and the middle-grade and lower-grade cultivators who could not withstand the pressure of rack rent became impoverished. Thus the emergence of a class of rich peasants balanced the marginalization of the rest of the peasant society. This was a tremendous dichotomy in the rural world with which the British rule began in Bengal and eastern India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHow was this done? Certainly with the instrument of a land charter called the Permanent Settlement. But changes were taking place in Bengal’s economy and society for a long time. What the English did was hasten the pace and to some extent the direction of the change. The English tried to create a concept and also a structure of property in Bengal which they thought did not exist in the country and was never allowed to grow under the Mughal rule. Their aim was to create a prototype of the English landlord who could effectively act as the leader of the interior by harnessing rural wealth for agricultural improvement. In this, they were guided by the principles of Physiocracy and Mercantilism that were reigning in Europe towards the end of the eighteenth century. But in doing that they somewhat wrongly applied the theory of rent which was emerging in Europe as a new blast for property improvement. All this has been discussed and detailed in the rest of the chapters of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is worth noting that the book is at once a textbook for history students at the BA and MA levels and a reference tool for higher research in the subject. It is written without jargon mainly addressing itself to lay readers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eRanjit Sen\u003c\/b\u003e, M.A., Ph., D., D. Litt is currently the Professor and previously Head Department of Islamic History and Culture, University of Calcutta. He was the President, Modern History Section, Paschim Banga Itihas Sansad in 1992. He presided over the modem history section of the Indian History Congress at Patiala in 1998. He wrote more than Two Hundred and Fifty researched articles over and above innumerable lay articles in English and Bengali language.\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 March 2005, I was invited by Visva-Bharti the University at Santiniketan, to deliver a course of lecture as a visiting professor in the Department of History. My subject was Eighteenth Century Bengal. The focus of my lectures was social changes in Bengal with special reference to the growth of the concept of property that was guaranteed by the promulgation of the Permanent Settlement in 1793. The Permanent Settlement was to be discussed in the context of the subsequent agrarian settlements in different parts of India. A study of the agrarian structures covered by the settlements automatically involved an analysis of the rural stratification, particularly the rise of rich peasants in Bengal which eventually led to the emergence of the jotedars in the country. The jotedar question has been left out of the present study because the rise of jotedars was not strictly an event of eighteenth-century Bengal. In studying the eighteenth century no authoritative viewpoint has been assumed in the book. With all humility, I tried to present before my students of Post-Graduate classes the fruits of modem research in the subject. A part of the discussion was drawn from my speech as the Sectional President in the Modem Indian History Section in the Indian History Congress at Patiala, Punjab, in 1998. The rest has been an output of my recent and past research. The agrarian history of India is a very complex history. I tried to present a part of it in a simple and lucid way. If students and researchers benefit from it the mission of my writing will be rewarded. Students and teachers of Visva-Bharati University attended my lectures and tried to influence them with their erudition and understanding. To them, this book is dedicated.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAn Anatomy of perspectives\u003c\/b\u003e\u003cspan\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLet us start with the question: What is the book about? This book is an anatomy of two institutions, property, and aristocracy, which grew in Bengal toward the end of the eighteenth century and which in their Bengal forms were denied further extension in any other part of India except at Awadh in a small way under special circumstances after the revolt of 1857. This book is thus a social and agrarian history combined into one. Its main focus is on Bengal but at times it takes other parts of India as its area of study. The period is essentially the colonial period-the eighteenth and nineteenth centuries, when great changes took place in the social structure of the country, particularly in the countryside. With the coming of the English in power the land revenue system of the country changed. Traditional aristocrats went down and a new elite emerged. In Bengal the traditional Mughal elite was power elite represented by a Raj Ballabh or a Nanda Kumar, an Alam Chand, or a Reza Khan. Trade had never been their business. They had space in the structure of governance and revenue assignment was their source of living and affluence. As the English East India Company rose to power these men sank. They were replaced by a set of base Indians who collaborated with the English in their effort to rip up the interior in search of wealth. They were not entrepreneurs but compradors who acted as the go-betweens between the incoming rulers and the Indian society. To these groups belonged a host of new men, one Raja Nabakrishna, one Kantu Babu i.e. Krishna Kanta Nandi, or a Gokul Ghosal. They eventually became the founders of the new Raj. Thus Raja Nabakrishna set up the Shova Bazaar Raj, Kantu Babu the Murshidabad Kandi and the Calcutta Paikpara Raj, and Gokul Ghosal the Khidirpur Bhukailash Raj. This is the story of a new transformation and this has been adequately studied in the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen changes of a great magnitude were shuffling the upper strata of the society what happened to the most downtrodden- the peasants and the sharecroppers of the interior of the country? A class of rich peasants emerged in the countryside and the middle-grade and lower-grade cultivators who could not withstand the pressure of rack rent became impoverished. Thus the emergence of a class of rich peasants balanced the marginalization of the rest of the peasant society. This was a tremendous dichotomy in the rural world with which the British rule began in Bengal and eastern India. The rich peasants and the new aristocracy, the two social icons created by the post- Palais transformations, eventually served as the two prefixed structures facilitating the entrance of the new landlord after 1793.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA landlord is redundant without property and therefore property and landlord came as two organically attached phenomena of agrarian economics of Bengal. Things were moving toward this for a long time. What the English administrators did in 1793 was to hasten the pace of the change. They worked under the conviction that the concept of property did not exist in India, for it was never allowed to grow under the Mughals. Their model was the English landlord who was exercising masterly supervision over mechanized agriculture. But Bengal’s agriculture was not mechanized and large farms were not available in Bengal. These points went missing in the intellectual understanding of the property framers in Bengal. For this, the whole scheme fell through. Property and aristocracy thus became two imperial paradigms marred by inexperience and unredeemed by time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book is all about this. Functioning as a paradigm-scanner it takes a three-dimensional approach to events in which man, institution, and ideas make up the corporate existence of a moment that mirrors history in the ecstasy of its fulfillment.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eA Content Analysis\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e‘Who owns the land?’ This was the question which remained unresolved in Bengal till the end of the eighteenth century. The answer came late in the century- the zamindar. He was one figure who then stood at the crossroads of change. A patriarch of the interior he had command over three powers in the past - fiscal, police, and judicial. This was because he was the master of the three at the village level. With these three in hand, he was the middle point where the challenges of the state met the response of the people. In 1793 this majesty was shaken. With the introduction of the Permanent Settlement the police and judicial powers of the zamindar were withdrawn and he was stripped of the majesty that he enjoyed for generations. He was made simply a landlord a position innovated by the British. As a landlord, he now owned all lands including ponds and forests that constituted his zamindari. A one-time lord of the interior he now became simply a manager of the interior wealth, master of the agrarian resources of the country. In that capacity he now represented the greatest paradox of the time, a cipher flanked all around by unproductive affluence, a functioning superior turned into a truncated mobilizer of the village society. He was destined henceforth to remain under the thumb of two new officers, the Collector, and the Magistrate. He had access to revenue, the source of affluence but he ceased to be the coercive arm of the state. His forts were demolished. His militia was disbanded. His glamour as a warlord collapsed. He could now at best preside over the caste cutcheries but village justice slipped out of his hands. As a landlord, he was now simply an overseer of revenue whose life was now anchored in idleness and affluence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith all these a great change came over in the rural world. As a landlord, a zamindar was under the obligation of passing on to the State a stipulated tribute in the form of revenue the quantum of which was permanently fixed. Towards the fulfillment of this, he was given two things- ample unassessed waste lands the revenue of which he had no obligation to share with the state, and vast authority to rack-rent peasants who till 1859 had no defense against his oppressions. Why was this? Was this only to create the property and a propertied class in the land? The apparent answer would be ‘yes’. But there were deeper and more compelling motivations that were concomitant to empire-building. Bengal, a riverine country was blessed with nature’s bounty and its plentiful agricultural resources had to be properly harnessed before it was lost through the rapacity of the Company’s servants and their amlas. To do this an effective managing agency was needed. In Bengal, there was only one class of people that could manage such an agency and it was the zamindar class. In the first quarter of the eighteenth century, Murshid Quli Khan found this class to be an indolent one but could not eradicate them. He placed amils, i.e. supervisors on their heads and made them function as contractor-collectors of revenue in the fashion of fermiers-generale of France.. Thus zamindars had been suspects from the beginning and this suspicion about the most formidable elements in the agrarian society continued till the year 1790 when they were finally accepted as the ineradicable part of the village life and recognized legally as the only adequate and invariable agency that could supply leadership to the interior of the country. In 1790 the fanners or revenue-bidders were discarded once and for all. They were introduced in the 24-Parganas for the first time in 1757 when on the assumption of the zamindari of the district the Company’s government instituted the outcry system with the idea that the zamindars in order to save their ancient possessions would outbid other speculators and in the process would open the hidden sources of their wealth. The outcry system was eventually extended to other parts of the country and by 1772 speculators from Calcutta flooded the countryside to take over the management of zamindaris. This was the farming system, the universal form of the outcry system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1790 thus two things happened. Land speculators were removed. Supervisors of all kinds were driven out and the field was cleared to be taken over by the zamindar, the unshakable country lords who braved the revolutions of time and remained firm in their stations. The second thing that happened was that the basis of the permanent settlement was laid. Ever since the take-over of the country by the Company zamindars were made to operate in a condition of competition with speculators who had no attachment with the soil. They functioned without any hope for their future or any incentive for their present. In 1790 their stations were crowned with public acceptance. A settlement with Zamindars was made for ten years. Three years later it was declared permanent.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ei-xx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-I\u003c\/td\u003e\n\u003ctd\u003eCreation of a Pre-Permanent Settlement Aristocracy in Bengal\u003c\/td\u003e\n\u003ctd\u003e1-28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-2\u003c\/td\u003e\n\u003ctd\u003eRich Peasants and Share Croppers: The Agrarian Dichotomy\u003c\/td\u003e\n\u003ctd\u003e29-44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-3\u003c\/td\u003e\n\u003ctd\u003eCreation of the Imperial Paradigm: Property\u003c\/td\u003e\n\u003ctd\u003e45-64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-4\u003c\/td\u003e\n\u003ctd\u003eFlight from the Bengal Model\u003c\/td\u003e\n\u003ctd\u003e65-78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-5\u003c\/td\u003e\n\u003ctd\u003eColonial Antecedents of the Rent Question\u003c\/td\u003e\n\u003ctd\u003e79-88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-6\u003c\/td\u003e\n\u003ctd\u003eThe Rent Question and the Colonial Property Experiments\u003c\/td\u003e\n\u003ctd\u003e89-101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter-7\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e103-125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e127-131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e133-143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e145-150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Ranjit Sen","offers":[{"title":"Default Title","offer_id":42924788023434,"sku":"","price":310.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9789380336046.jpg?v=1683550903"},{"product_id":"reflections-on-finance-education-and-society","title":"Reflections on Finance, Education and Society","description":"\u003cdiv data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"zcoqsh-tq1y85-ru8k2-50s6q0\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120826507\" 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 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 class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\" style=\"text-align: left;\"\u003e\u003cspan\u003eThe present collection contains reflections on contemporary Indian Society, Finance and Education expressed in the form of a lecture or an address by Dr. C.D. Deshmukh during his tenure of office as the Governor of the Reserve Bank Union Finance Minister, chairman of the U.G.C. and Vice-chancellor of the University of Delhi. It comprises his speeches that remained unpublished after the U.G.C. published two volumes.\u003c\/span\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"C.D. Deshmukh","offers":[{"title":"Default Title","offer_id":42934450847882,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ReflectionsonFinance.jpg?v=1684242036"},{"product_id":"bhrashtachaar-bharat-ka-bheetri-shatru","title":"Bhrashtachaar","description":"","brand":"C.P.Shrivastava","offers":[{"title":"Default Title","offer_id":42934452453514,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Bhrashtachar.jpg?v=1684242313"},{"product_id":"gender-genre-and-power-in-south-asian-expressive-traditions","title":"Gender, Genre and Power in South Asian Expressive Traditions","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eIn Gender, Genre, and Power the authors cross the boundaries between anthropology, folklore, and history to cast new light on the relation between songs and stories, reality and realism, and rhythm and rhetoric in the expressive traditions of South Asia. The essays look particularly at the contexts in which expressible materials are shared and debated while paying close attention to the textual conventions that frame their complexity. Arjun Appadurai, Frank J. Korom, Margaret A. Mills, and the contributors to this volume demonstrate that in the living traditions of folk representation in South Asia gender is richly debated and women's voices are as eloquent as men's.\u003c\/span\u003e\u003c\/p\u003e","brand":"Arjun Appadurai","offers":[{"title":"Default Title","offer_id":42934453502090,"sku":"","price":1195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/GenderGenreandPowerinSouthAsia.jpg?v=1684242878"},{"product_id":"the-economic-life-of-northern-india-c-a-d-700-1200","title":"The Economic Life of Northern India C.A.D. 700-1200","description":"\u003cp style=\"text-align: left;\"\u003eThe topics dealt with are of as varied nature as those in his other Studies. The approach of most writers to the problems relating to Indian religions is based on literary sources; but in respect of the majority of topics discussed in the volume with the exception of the first few chapters, Prof. Sircar depends primarily on inscriptions and supplements epigraphic evidence by the testimony of literary and numismatic records wherever necessary. A few of the studies incorporated in the volume exhibit the author's search for truth spread over a number of years. Thus his investigation relating to the god Purusottamajaganna.tha of Puri began when he noticed the dominions of Gafiga Anarigabhima III (1211-39 A.D.) described as Purusottama's empire' in an inscription, in 1939. In the course of its progress, he found out, in 1946, how Bharru II (1305-27 A.D.) is represented in his records as a feudatory of the god Purusottama-Jagannatha and, in 1953, how a literary work speaks of the dedication of the Ganga kingdom to the god by king Anatigabhima. Finally in 1963, Prof. Sircar traced in a tenth century epigraph of the Satna District, Madhya Pradesh, how the god of Puri attracted pilgrims from distant regions. The chapter on Purusottamajagannatha in the volume is thus the result of a study of about quarter of a century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eD.C. SIRCAR (1907-1984) was an epigraphist, historian, numismatist and folklorist, known particularly for his work deciphering inscriptions in India and Bangladesh. He was the Chief Epigraphist, Archaeological Survey of India (1949-1962); Carmichael Professor of Ancient Indian History and Culture, University of Calcutta, (1962-1972) and the General President of the Indian History Congress. In 1972, Sircar was awarded the Sir William Jones Memorial Plaque.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eFOREWORD\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSocio-economic history represents a relatively recent develop-ment especially in the world of Indian historiography. It is noticeable, however, that in the post-Independence era increasing attention has been devoted in this direction. It would not be too much to connect this tendency with the current emphasis and preoccupation with the problems of socio-economic planning and growth. A study of the past inevitably sheds light on the present. It was with this view of investigating the past to illumine the present and the future that a scheme of research on the social and economic history of ancient India was planned at the University of Allahabad many years ago and I had the privilege of helping several brilliant young scholars in producing a series of dissertations which also included Dr. Gopal's effort on the earlier economic development of ancient India. Seeking to continue his research, he later proceeded to England and the present work is the outcome of that effort. I welcome the present publication with particular happiness as it represents for me the beginning of a fulfillment of hope entertained for some time from one of my most brilliant pupils and colleagues at Allahabad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDespite its increasing vogue significant socio-economic history is exceedingly difficult to write and remains a tricky business. Conceptual and methodological problems abound and are hardly susceptible of general and standardized answers. The researcher either tends to produce an inventory of well-known or little-known facts from documents or, if ambitious, tends to use a conceptual and interpretational framework derived from some standard work on western social history. It has, however, to be remembered that social being and consciousness, external relations and values, are inextricably mixed up and the genuine economic historian must be able to penetrate the hardened film of a long process of 'reification'-ancient and modern-to be able to communicate a socio-economic awareness without disturbing its inbuilt articulations so that it should scintillate with vital significance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe unique importance of the period under study consists in the fact that it links ancient to medieval India and sheds light on both by a sort of debali-difiaka-gayal. It represents the cul-mination and degeneration of the classical traditions of ancient Indian culture and thus its study is important for determining the causes which sapped the vitality of Indians and rendered their resistance to the Muslim invaders surprisingly weak. On the other side, in order to have a proper understanding of the origins and true nature of the polity under the Turko-Afghan Sultans one cannot ignore the institutions of the early medieval period. The Turko-Afghan rulers had as a matter of necessity to use much of the machinery of administration already in existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the attention which this period has received from scholars of Indian history has not been proportionate to its importance. Like a man with two wives it has to face the scornful neglect of the historians alike of ancient and medieval periods of Indian history. Many historians of ancient India have not bothered to follow the course of events after the decline of the Guptas or in any case after the reign of Harsa. On the other hand historians of medieval India have often concentrated on the period beginning with the establishment of the power of the Mamluk Sultans and have paid little attention to Sanskrit sources, which most of them were not competent to handle.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIgnorance as to the true historical details of the period ex-plains the misconceptions which can be seen in earlier works on the period. Thus V. A. Smith described Harp as the last emperor in the history of ancient India, after whom it is only a confased story of \"a medley of petty states, with ever-varying boundaries and engaged in unceasing internecine war\"2. Such a view implies an utter misunderstanding of the history of the early medieval period, the imperial ambitions of the important dynasties and, above all, the extent of the Pratihara kingdom, which at its height covered a larger area than could possibly be claimed by an eulogist of Harsal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith a view to appraise correctly any aspect of social life we have to keep in mind the frame-work of the political history of the period. We can easily trace two dominant threads in the fabric of the political history. The period can be studied from the view-point either of the attempt of the native powers to achieve imperial glory, or of the gradual establishment of the political power of Islam. The death of Harsa created a temporary vacuum on the political stage and there followed several attempts on the part of different kings and dynasties to establish their political supremacy. In the earlier part of the period Kanauj had come to acquire an imperial halo and was the most coveted prize for those participating in the contest for imperial supremacy. At the beginning of our period we find Yaovarman ruling over Kanauj. With Lalicaditya Kashmir also entered into the arena ,of the politics of north India. Tibet also seems to have attempted to gain hegemony over some parts of north India. It is not un-likely that the activities of Kashmir and Tibet reflect the greater struggle for the control of the trade between the East and West fought on a larger scale in Central Asia2.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut soon north Indian politics came to be dominated by the tripartite struggle for supremacy among the Rastrakutas, the Pallas and the Pratiharas. Though both the Pallas and the Prati-haras had alternate moments of rejoicing, the Palas established their dominance over almost the whole of north India only under Dharmapala and Devapala. The Pratiharas no doubt achieved the zenith of their power during the reigns of Bhoja and Mahendra-pala, but they long enjoyed the position of the chief imperial power in north India. The struggle between the Pratiharas and the Palas was intercepted by the occasional outburst of the military might of the Rastrakutas, whose armies at least on three occasions, under Dhruva, Govinda III and Indra III, overran northern India. But they do not seem to have attempted a serious and lasting occupation of the conquered areas, and were satisfied merely to force the defeated kings to accept their temporary subjugation. The attempted thrust of the Arabs of Sind towards Gujarat, the victories over the Arabs claimed for some of the Pratihara kings, the feeling of animosity towards Islam which the Arab geographers ascribe to the Pratihara kings and the sympathetic and patronising attitude of the Rastrakuta kings towards the Arabs make a good case for the view that the struggle in northern India may well be described as a quadrangular one. Obviously the desire for martial glory and imperial supremacy was the dominant motive force behind this struggle. But the participation of the Arabs would suggest that the concern for economic gains was also to some extent an important reason.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbout the middle of the tenth century the Pratihara empire disintegrated and gradually came to be confined to Kanauj and its neighborhood. The history of the eleventh century is do-minated by a number of states which had started their careers as the feudatories of the Pratiharas. These include the Caharn5nas in Rajasthan, the Caulukyas in Gujarat and the Paramaras in Malwa. Other important dynasties which participated in the imperial game were the Gahadavdlas, the Candellas and the Kalacuris. The history of the period is a record of continuous rivalry among these kingdoms, without any lasting success for any one of them. Be-sides these there were other smaller states. This political fragmen-tation sapped the vitality of the country and rendered it incapable of putting up an effective and combined resistance to the Muslim invaders.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe period under study can be described as forming the necessary background for the establishment of Muslim power in Here also we can point out several stages in this process. Arabs conquered Sind in 712 A.D. but their attempts to -Dv other interior areas were utterly unsuccessful. The Muslim state in Sind had a precarious existence, often threatened by the might of the Pratiharas. The Arab occupation was only an epi-sode, of no importance to other parts of the country ; for the narrative of the establishment of Muslim authority it is equally without much real value. The final conquest of northern India was effected by Muslim armies that came through the north-western frontiers. The period roughly before 1000 A.D. was one of successful resistance to Muslim invaders. The Muslims, however, never gave up the idea of extending their victorious arms to India. For over two hundred years they had continuously to hammer against the petty states of Kabul and Zabul, which offered stubborn and heroic resistance before they went down to the greatest military power of their times. The slow progress of the arms of Islam, which had brought under its mantle a con-siderable part of three continents, redounds to the credit of these two states. The next stage in this connection is marked by the date 997, when Mahmad, son of Sabuktigin, captured Ghazni and turned his attention to India. His conquests established Muslim power over Punjab, which thus served as the spring-board for the complete success of the Muslims. Even then the Muslims had to wait for some two hundred years until in 1193 A.D. Mu'izz-ud-din Ghari defeated Prthviraja Uhamana in the battle of Tarain. Now there was nothing to stop the onrush of the Muslims and the year 1206 witnessed the establishment of the Mamlak dynasty.\u003c\/p\u003e","brand":"Lallanji Gopal","offers":[{"title":"Default Title","offer_id":42934456156298,"sku":"","price":895.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/EconomicLifeofNorthernIndia.jpg?v=1684243169"},{"product_id":"sati-historical-and-phenomenological-essays","title":"Sati","description":"\u003cp style=\"text-align: left;\"\u003eThe Phenomenon of Sati, on account of its dramatic and tragic element, has always commanded considerable attention. This has not always been complemented by adequate analysis. Even when the treatment of the subject has transcended sensationalism, it has not always been sufficiently nuanced. This book hopes to remedy this situation by bringing to bear on the topic (whose relevance the recent recurrences of the phenomena have highlighted) a measure of methodological sophistication which was not possible prior to emergence of the History of Religious as a discipline.\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author:\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eArvind Sharma (B.A. Allahabad,) 1958; M.A. Syracuse, 1970; M.T.S. Harvard Divinity School, 1974; Ph. D. Harvard University, 1978) teaches at the Faculty of Religious Studies at McGill University, Montreal, Canada. He has also taught in Australia (Brisbane, Sydney) and the United States (Philadelphia).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAjit Ray is associated with the Australian National University in Canberra, Australia. Alaka Hejib taught Indian languages and religious for several years at McGill University and now lives in India. Katherine K. Young is Associate Professor at McGill University and the general editor of McGill Studies in the History of Religions.\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book consists of twelve essays on sati, nine of which are by Dr Arvind Sharma of the Department of Religious Studies at the University of Sydney, two by Dr Ajit Ray of the Australian National University Library, Canberra, and the last by Dr Alaka Hejib and Dr Katherine Young, of the Faculty of Religious Stu- dies at McGill University, Montreal. While both Dr Sharma and Dr Ray examine sati in the context of the Indo-Western and in particular in the colonial and Hindu-Christian encounter, Drs Hejib and Young try to look at the institution as orthodox Hindus saw it. The two approaches are radically different but comple- mentary and welcome.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr Ray focusses his attention on the part played by various groups and individuals in the abolition of sati, and he comes to the conclusion that the missionaries have not been given their due for the role they played in its abolition. His verdict, how- ever, is not unequivocal, and its unequivocality highlights, in my opinion, a crucial problem in the evaluation of the missionary contribution to the abolition ofsati and other humanitarian tasks. He writes: \"The Christian missionary involvement for the aboli- tion of the sati rite was only an offshoot of their grand design in India which was the conversion of the country to Christianity.\" It is not that they were not moved by compassion for the victims of sati but that the desire to demonstrate the superiority of Christianity to Hinduism was there, as also the feeling that in the- conversion of Hindus to Christianity lay the solution to their many social ills. And this was before the abolition of slavery in the Western world, to mention but one home-grown evil.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs already mentioned, Dr Sharma also discusses sati in the context of the Indo-Western encounter, of which the Indo- British encounter is only a part, though a decisive one. He points out that the institution is an old one, though it does not have sanction of the Vedas. Even the Smritis, the lawbooks, do not sanction sati unreservedly. There is no mention of sati in Manu. Further, suicide is a sin as also killing a woman. The widow who leads a celibate life and performs the prescribed sacrifices for her dead husband, is living according to the injunctions of the Smritis. But in spite of this sati seems to have found acceptance in the later Smriti literature, between 9th and 11th centuries A.D., to be specific. How did this occur? This is indeed a problem for histo- rical research.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe abolition ofsati did not, however, put an endto its pole- mical role. According to Dr Sharma, \"The polemical position to be set out was that India was a country where horrid rites like sati prevailed. These were stamped out by the British. If the British left India, India would lapse into barbarism again.\" The British tried to \"sensationalize\" sati, and according to British historians, it was abolished entirely due to British efforts. Accord- ing to Edward Thompson, \"The credit is almost entirely personal, and it is Bentinck's.\" Percival Spear did mention Rammohun Roy but added, \"Rammohun Roy accepted Jesus as one of the religious masters.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch \"hogging\" of credit annoyed-and continues to annoy- many Indians. For it needs to be remembered that the Tantrics denounced sati in strong terms. Akbar and some Maratha chiefs fought against it. Albuquerque abolished it in Goa in 1510 A.D. The Indian response to the British condemnation of sati was, according to Dr Sharma, to \"trivialize\" the institution, and to scandalize Western womanhood. Indian scholars, for instance, pointed out that sati was not prevalent in the Vedic period and that there were few references to it in the period 300-700 A.D., and that only after- 700 A.D. had it gained ground. Its incidence was really local, and limited to certain classes: \"It was thus pointed out that the rite •was largely confined to Bengal and Rajputana, and among the Rajputs and the Marathas who claimed Rajput descent. It was thus narrowed down into martial custom (though Brahmins also took it over).\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile the motive behind the efforts to determine the temporal, spatial and other dimensions of sati may have been to minimise its gravity, such determination is obviously essential to its under- standing. In the first place, Bengal and Rajasthan were its strongholds, and castewise, the institution Seems to have been confined to the high castes, and in particular Kshatriyas and Brahmins.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn view of the fact that the two areas of concentration of sati are, in northern India, one is tempted to ask whether it was tied up with the institution of hyper gamy, and the incidental phenomenon of polygyny at the top of the hypergamous hierarchy. The late Dr Kane thought that the high incidence of sati in Bengal was related to the Dayabhaga law in which the widow had a right to her husband's property till her death, a fact which gave the husband's agnatic relations an interest in her committing sati. With regard to the rise in the incidence of sati in Bengal bet- ween 1815 and 1817, Marshman noted that it was probably due to the emulation of expensive European habits by natives, and to the jealousy of old men with young wives. What is significant in Marshman's explanation is the effort to explain one social pehnomenon-sudden rise in sati-by reference to other social phenomena. Only thorough research into the conditions obtain- ing in Bengal in the first two decades of the 19th century will make clear whether there is any substance to Marshman's explanation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is necessary to make clear here that all widow-burning is not sati. Jauhar, for instance, was the collective suicide of Rajput widows who preferred death rather than submit themselves to being captured alive by Mughal troops victorious in battle. Death was preferred to dishonour, and it was fundamentally different from a situation where a widow climbed the pyre of her dead husband to become a sati.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThat brings me to the last and fascinating essay, \"Sati,' Widow- hood and Yoga\" by Alaka Hejib and Katherine Young. Their declared aim is to see sati as orthodox Hindus saw it: \"There seems to be little scholarly attempt to understand what is Hindu about the Hindu widow and the sati. Stripped of this adjective Hindu, the widow is like any other bereaved-person and the sati is nothing but a suicidal or homicidal act.\" They then proceed to explain the logic of sati in terms of the ideas and values of orthodox, high caste Hindus. They explain why the sati, the wife who performed sati, became a sainted figure while the widow, in spite of her celibacy and her austere conditions of living, and her preoccupation with matters religious, was regarded as an inauspicious person whose presence boded no good for those around her. Their interpretation makes it clear that even the foreigners who admired the courage and devotion of satis who climbed the funeral pyres of their dead husbands and calmly allowed themselves to be burnt, did not fully understand the institution. The sati was a model wife, and her voluntary death proclaimed the truly transcendental character of the conjugal relationship. It brought renown to her natal and conjugal lineages and to the region, and more importantly, it augured well for everyone. On the contrary, her turning away at the last minute from the ordeal brought infamy to her kin, and forebode disaster for the locality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI hare, however, a difficulty with the interpretation of Drs Hejib and Young: it is not always clear when the authors are merely giving expression to traditional Hindu ideas and when they are putting their own gloss. The Yoga analogue is indeed impressive in helping to understand the sati's behaviour, but was that really how the indigenes saw it? Some more evidence than is presented in the essay, would appear to be necessary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is a still deeper level of explanation of sati which needs to be adumbrated here. Between the end of the Vedic period and 12th century A.D., the idea seemed to have gained ground that the husband should have exclusive and total control over his wife's sexuality. Pre-pubertal marriage was the surest way to make certain of it. Pre-pubertal marriage also transferred the responsi- bility for safeguarding the girl's sexuality from her male kin in her natal family to her husband and his agnates. Once married, total faithfulness was expected of the wife, and this was attempted to be assured by the deification of the husband. Total control over her sexuality was not only for the duration of the marriage: it extended to the pre- and post-marital periods, absurd as it may seem to outsiders. Virginity in brides was ensured by pre-pubertal, and frequently, child marriages, while celibacy was required of the widow. She was disfigured by having her head shaved, and by forbidding to her the symbols of the happy and auspicious state of sumangalihood (i.e., the married state with the husband alive), and her activities were restricted to the kitchen and to ritual. She was condemned to perpetual mourning, as it were, and she became a symbol of inauspiciousness and ill-luck. The death of her husband was attributed to the sins she had committed in a 'previous incarnation. The widow who decided to commit sati was, on the contrary, the mirror image of the widow who had decided to live. She was auspicous, and she was dressed as a bride for her last journey. Her martyrdom brought good reputation and good luck to her kinsfolk and to her village. In some parts of India, memorial stones were erected to satis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile the widow and sati were treated so radically differently, the ruling idea in both the cases was the assertion of the dead husband's total control over the wife's sexuality. The wife, on the other hand, had no such exclusive right over the husband's sexuality. Not only was a widower not required to burn himself on his dead wife's funeral pyre, he was urged to marry soon. He emerged from mourning after performing the thirteenth day ceremonies. This one-sidedness is really the key to the relationship.\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;\"\u003eI would like to begin by specifying the authors of the various essays. Chapters 1-8 and II are by Arvind Sharma of the Department of Religious Studies, the University of Sydney, Australia. Chapters 9-lO are by Ajit Ray of the Australian National University Library, Canberra, Australia and Chapter 12 has been co-authored by' Alaka Hejib and Katherine K. Young' of the Faculty of Religious Studies, McGill University, Montreal, Canada.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn a work of this kindsome overlap, even repetition is inevitable. It may even be desirable, for the themes which recur most-the indigenous tradition' of protest against sati, for example-are precisely those which have been consistently overlooked. Again, in a collective work of this kind the style and format used by the 'different authors, not to say their approach, is also likely to differ. These differences have been preserved, for what brings these pieces together is not that they speak with one voice or ina uni- form manner but that they address the same subject.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMost of the _essays are historical in nature, dealing, as they do, with the phenomenon of sati and it is hoped that they present, fresh material and generate new perspectives; the last paper tries to break new methodological ground in attempting a pheno- menology of the phenomenal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA short terminological note on the word sati itself may be helpful to readers. Although there is a tendency to abandon the word Suttee in favour of sati, sometimes the distinction has been preserved on the ground that Suttee may more appropriately describe the act and sati the person committing it. Similarly, with the word sati itself an effort could have been made to use the form sati (without the diacritic) for the rite and sati (with the diacritic) for the person. After reviewing these uses, however, it was decided to 'use the form sati to cover all cases.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne more prefatory remark also seems called for. It has al- ready been mentioned that this study relies mainly on history and phenomenology but may also, according to an anonymous referee, be described as \"humanistic or from the humanities and to my knowledge, is original. Most interpretations of sati in recent years are sociological, anthropological and socio-economic\". Those interested in other perspectives may profit by looking at Mary Daly, Gyn\/Ecology: The Metaethics of Radical Feminism (Boston: Beacon Press, 1978) Chapter III; Dorothy K. Stein, \"Women to Burn: Suttee as a Normative Institution\" in Signs (1978) 4 (2): 253-273-; Ashis Nandy, At the Edge of Psychology (Delhi: Oxford University Press, 1980) pp. 1-31; etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe following news item, which appeared in The Australian (September 29, 1986, p. 4) should dispel any lingering doubts about the relevance of the present study.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eWIFE'S SACRIFICE\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNEW.DELHI: Hundreds of villagers stood by approvingly as a newly wed Indian woman, unable to bear her husband's death; jumped into his funeral pyre in accordance with the banned ancient Hindu custom of sati, the Press Trust of India reported yesterday .\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e. It is interesting to speculate on how attitudes to sati might change if Hinduism becomes a success-oriented religion instead of remaining a sacrifice-oriented religion. The Kerala tradition, which connects Sankara with a kind of Advaitic triumphalism also credits him with the abolition of sati (P.V. Kane, History of Dharmastra Vol. II pt. I, p. 506).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe press in India is still aflame with controversy caused by the sati of Roop Kanwar last year as this book goes to the printers. A recent issue of the monthly Seminar (February 1988) is devoted to Sati, while the -governmental legislation banning glorification of sati has already resulted in the banning of a film on \"The .ground that it glorified the cult of Suttee\" (The Economist, 20 February 1988, page 94). It has even entered the arena of political controversy, with the disclosure by Ms. Jayalalitha in a mass-circulated Tamil weekly that she contained her desire to commit Sati\" as she stood next to the body of MGR, the late Chief Minister of Tamil Nadu and former actor whose leading lady she had been, as a result of being \"subjected to untold misery by her opponents in the party\". \"Tongues have started wagging over her confession, as the legally wedded wife of MGR is still alive\" (Sunday, 21-27 February, 1988, page 95). This touch of levity may lighten the burden of our theme but cannot detract from its gravity as highlighted in a recent special issue of Manushi (Sep.-Dec. 1987).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, permission to publish articles from the Journal of Indian History, Journal of Karnatak University (Social Sciences), Glory of India, Manthan, Indica and the Indian Economic and Social History Review is gratefully acknowledged.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eFOREWORD\u003cbr\u003e\u003cbr\u003ePREFACE\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003e1. Sati: A Study in Western Reactions\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\u003e2. The Tradition of Indigenous Protest against Sati\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\u003e3. An Analysis of the Reaction of Hindus and Non-Hindus to Sati\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\u003e4. The Role of the Brahmanas in the Commission of Sati\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\u003e5. Brahmana Widows and Sati\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\u003e6. The Scriptural Sanction for Sati in Hinduism\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\u003e7. The Identification of a New Form of Sati\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\u003e8. Raja Rammohun Roy (1772-1833) and Bal Gangadhar Tilak(1857-1920): A Comparison Based on Roy's Attitude towards Sati.\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\u003e9. Widows are not for Burning: Native Response to the Abolition of the Sati Rite\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\u003e10. Widows are not Burning: Christian Missionary Participation in the Abolition of the Sati Rite\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\u003e11. The Bhagavadgita: Its Role in the Abolition of Sati\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\u003cli\u003e12. Sati, Widowhood and Yoga\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eNotes\u003cbr\u003e\u003cbr\u003eBibliography\u003cbr\u003e\u003cbr\u003eSanskrit\u003cspan\u003e \u003c\/span\u003eIndex\u003cbr\u003e\u003cbr\u003eAuthor Index\u003cbr\u003e\u003cbr\u003eSubject Index\u003c\/p\u003e","brand":"Arvind Sharma, M.N. Srinivas","offers":[{"title":"Paperback","offer_id":42934459728010,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42934459760778,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Sati.jpg?v=1684243757"},{"product_id":"state-and-government-in-ancient-india-a-s-altekar","title":"State and Government in Ancient India","description":"\u003cp style=\"text-align: left;\"\u003eThe present work by a well-known authority on Ancient India deals in a comprehensive manner with the ancient Hindu political ideas, theories and ideas and describes the different features and aspects of the ancient Indian administration in its numerous branches. It is based not merely on a study of the different Smrti books and Arthasastra works in Sanskrit, which gives us the theoretical picture, but it also utilizes fully all the data bearing on the subject available in Vedic and classical literature. Buddhist and Jain works, ancient books on history, and accounts of foreign travellers and historians. Rich material supplied by inscriptions has been fully tapped and the discerning critic will not be unwilling to concede that no previous work on the subject attempts to give such a comprehensive synthesis of the divergent data supplied by theoretical and literary works on the one hand and by inscriptions and purely historical records on the other. The material has been arranged chronologically and also province-wide, whenever it was possible to do so. In each chapter, an attempt has been made to trace the development of political theories and institutions from age to age, though the material in some cases was not quite sufficient to do so.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is mainly a research work, which documents all important statements it makes and throws fresh light on several important and obscure points. The subject matter has been presented in a manner calculated to be attractive and intelligible to the general reader as well.\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;\"\u003eAnant Sadashiv Altekar was a historian, archaeologist, and numismatist from Maharashtra, India. He was Manindra Chandra Nandy's Professor and Head of the Department of Ancient Indian History and Culture at Banaras Hindu University in Varanasi, India, and later the director of the Kashi Prasad Jayaswal Research Institute\u003cspan\u003e \u003c\/span\u003eand University Professor of Ancient Indian History and Culture at the Patna University, both in Patna, India.\u003c\/p\u003e","brand":"A. S. Altekar","offers":[{"title":"Paperback","offer_id":43180806963338,"sku":"","price":445.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":43180807061642,"sku":"","price":745.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/StateandGovernmentinAncientIndia_2fca31f1-1cb9-4b22-81f0-1c1c175c4727.jpg?v=1691235570"},{"product_id":"paryavaran-nitishastra-environmental-ethics","title":"Paryavaran Nitishastra","description":"\u003cdiv style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\" data-mce-fragment=\"1\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946c.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946d.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946e.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946f.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946g.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946h.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946i.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946j.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946k.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946l.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946m.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2019\/ubb946n.webp\" data-mce-fragment=\"1\"\u003e\u003c\/center\u003e","brand":"N. P. Tiwari","offers":[{"title":"Default Title","offer_id":43856204005514,"sku":"","price":230.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ubb946.jpg?v=1696923114"},{"product_id":"चाणक्य-राजनीति-शास्त्रम्-canakya-rajaniti-sastram","title":"चाणक्य राजनीति शास्त्रम्- Chanakya Rajaniti Sastram","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work deals with royal polit'y' and was composed by the famous premier of Chandragupta Maurya The treatment of topics of 'polity' primarily (chapters 4\u0026amp;5) detailing the qualities meant to guide the king of standards by which to judge the fitness of public officials and members of his household staff for their respective post. The officials mentioned, to wit, are military commander, chamberlain, scribe, ambassador, elephant-keeper, physician, preceptor, priest, astrologer, councillor and superintendent of the harem.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a Nitishastra Royal-or 'gems of polity' for everybody; very little of it having to do with 'Instructions for Princes (as in Machiavelli).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhen, in 1919, the first edition of this Canakya-rajaniti astram appeared as the second number of the Calcutta Oriental Series, the event was no less interesting than appropriate. Interesting, and even to a certain extent important, as the text now published for the first time brought us an attractive new collection of Niti maxims, which though its existence had been known before, had not yet been made accessible to the general public. Appropriate, inasmuch as we would be justified in celebrating a centenary in the history of that special kind of Niti literature which is connected with the name of Canakya which is contained in the title of our text. Both points may be elaborated a little. All students of Sanskrit literature are aware of the interest and intrinsic value of that body of practical wisdom, prudential counsel, savoir vivre, Lebensklugheit, or whatever expression we may choose to render the term Niti. Scholars have given enthu siastic testimony to their admiration for this branch of literature, at once partaking of the nature of philosophy and of poetry, and which, besides, embodies a vivid and charming picture of the Indian soul and of Indian life, variegated, rich and ever fresh, sparkling with the colours of the Orient, and at the same time human and natural, appealing to readers beyond limits of time and place. Indeed, side by side with such great treasures of Indian literary production as the Epos or the Upanisads, Kavya or Daršana, Niti maintains its place as an element of equal rank and need not fear obscuration by comparison with other brilliant lights. Much of this Niti literature has been published and been made easily accessible, not only in original texts but also in translations. Many also, are the studies consecrated to various aspects of the subject by Orientalists, or by Indian lovers of their own inheritance. Nevertheless there seems scarcely any comprehensive and searching study in existence, surveying the whole field and mapping out its contours, still less any work attempting a chronological or systematic description of its history. In the absence of such a comprehensive study, any isolated contribution to the material on which a future history of Niti literature has to be based must be welcome and is of importance. A glance at the remarks on the subject in such works as Macdonell's History of Sanskrit Literature or in the Encyclopædia Britanni will show at once how unsatisfactory and superficial the general statements on this subject in works of authority still are at present. And so the publication of this new collection of Niti sayings cannot but be interesting, and, in so far as it brings some new material, it is important. The present collection contains, amongst a majority of known savings, also a small number of new ones, and in many cases new versions of previously known sayings, and so it is a distinct contribution to our knowledge, which settles its claims to our interest. As to the fitness of the time for the publication of the work, we may remember that according to bibliographical data in other works about Canakya's sayings, the first print edition of a Canakya sangrala was published almost century ago, in 1817 to be precise. This was in Bengal, but I cannot find in which place. Moreover, synchroni sing with this first appearance of a Canakya in print in India, was the introduction of a similar work to Europe. That remarkable Greek, Demetrois Galanos, who lived for about forty consecutive years as a philosopher and in Hindu style in Benares (where he died. aged 72 years, in May, 1833 sent home, to Greece, a translation in Greek of a Cayakya in the year 1823. Though destined for his fatherland, his messenger took it to Rome, where he presented it to the Vatican, or at least the Sanskrit Ms. accompanying it, at the same time publishing in Rome this Greek translation together with one in Italian. This was in 1825. TI: Canakya text in this case was a so-called Laghucanakyam about which we will have to say something later on. The Roman editor, whose name is given as N. Chiefala in his publication, but whose Greek name is N. Kephalas, seems to have taken singular liberties with his countryman's work. Not only did he make it appear as if this translation was his own instead of Galanos' work, but he also changed the Greek translation from the classical into a more popular language, and, what is still worse, invented a number of sayings of his own which he interpolated between the genuine sentences. But, anyhow, this publication made the name Canakya for the first time known to the wider public in Europe. This knowledge was still spread further by a translation into French of the Italian portion of Kephalas' booklet, made by Bezout, who in 1826 published his Sentences Morales du philosophie indien Sanakea, misesen Francais. If we add to all this the information which the editor of this series has kindly given me, namely that the Ms. from which the present text is printed is also about a century old, then we find that by a constellation of circumstances we have a right to speak of a centenary in the history of the Canakya Niti. Since this first publication in Bengal, and this first translation into a European language much new material soon accumulated in India as well as in the West.\u003c\/p\u003e","brand":"Ishwar Chandr Shashtri Vidhyasagar","offers":[{"title":"Default Title","offer_id":44250096566410,"sku":"","price":180.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0023.jpg?v=1707286503"},{"product_id":"smriti-yugeen-shasan-surakhcha","title":"Smriti Yugeen Shasan Surakhcha","description":"\u003c!----\u003e","brand":"Pyaralal Chauhan","offers":[{"title":"Default Title","offer_id":44250405601418,"sku":"","price":300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0024.jpg?v=1707224098"},{"product_id":"वेदकालीन-प्रौद्योगिकी-some-aspects-of-technology-in-vedic-period","title":"वेदकालीन प्रौद्योगिकी- Some Aspects of Technology in Vedic Period","description":"\u003c!----\u003e","brand":"Om Prakash Pandey","offers":[{"title":"Default Title","offer_id":44266122576010,"sku":"","price":140.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/uan775.png?v=1706952798"},{"product_id":"कौटिलीयम्-अर्थशास्त्रम्-kautiliyam-artha-shastram-in-3-vol-set","title":"कौटिलीयम् अर्थशास्त्रम्- Kautiliyam Artha Shastram (in 3 Vol Set)","description":"\u003c!----\u003e","brand":"T.Ganapati Sastri","offers":[{"title":"Default Title","offer_id":44285377708170,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/mzw472.png?v=1707566112"},{"product_id":"ecological-readings-in-the-veda","title":"Ecological Readings In The Veda","description":"\u003cp style=\"text-align: left;\"\u003eDr. Marta Vannucci, a Biologist, who has spent many decades studying mangroves tropical forests and the ecology of this earth has turned her attention to ecology of matter, energy and life as reflected and articulated in the Vedic corpus. She is neither scientist turned meta-physician nor agnostic turned believer, nor a materialist turned spiritualist. She is a scientist, exploring, investigating through textual sources what she has known and experienced as an investigative scientist through empirical studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis distinguishes the present work and the author's quest, from many others who have either tried to justify ancient knowledge on the basis of modern scientific theories or those others who have declared that all was known and there was nothing more to know.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Marta Vannucci clearly states the problem as also the hypothesis which she has set herself. As a biologist, she attempts to decipher the code with a biological key of the textual tradition. Earlier, people drawn from other disciplines, especially from linguistics, mathematics, physics and astronomy have tried to interpret the\u003cspan\u003e Vedas\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003efrom the point of view of their particular discipline. Marta Vannucci undoubtedly uses the biological sciences for interpreting the text but focuses attention on aspects of matte and energy as personified by the Vedic God easily recognized as Agni. The relationship of Agni with Savitr symbolizing life and even hope are her pointed concerns.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rgveda begins with that memorable verse – we worship Agni, the Purohit, God, minister of sacrifice…and throughout this Veda as also the Samaveda and Atharvaveda, Agni is primary concern of man as a species. Dr. Vannucci incisively analyses, the approach to the principle of energy and fire contained in the Vedic corpus and relates it to the evidence of similar preoccupation of early man in sources as far apart as those of Stonehenge and the Greek myths of Prometheus.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe implications of man's preoccupation with fire both as the principle of light in the sun and the control of domestic fire on earth and therefore the recognition of fire as the primordial element for maintaining cosmic order (Rta) are immense. This is where the conception of Agni and the notion of ecological balances become relevant. Neither less or more, neither uncontrolled or over-controlled fire is indispensable for creativity with potent power of creation and destruction. Man's intelligence alone can be controller and wielder.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVannucci dwells on these aspects with great convictions in her chapters dealing with ecological aspects and the relationship of Lord Agni and Fire. From this she proceeds to make the relationship between fire and the Lord Savitr. Now she moves on how savitr is on the one hand an aspect of Varuna, i.e., water and on the other, life itself. After persuing interpretation of Lord Savitr, Dr. Vannucci identifies Savitr as the essence of life itself and according to the biologist, she reminds us that Savitr is the first and the foremost Vivifier, the one which gives life because it is the who is the life principle. Savitr is therefore the source of life, the same life that he ceaselessly regulates. The relationship of Agni and Savitr is at multiple levels of fire and water of energy and life and it is pertinent to remember that unlike other personifications Savitr is without gender.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVannucci concludes by drawing all strands together of the textual sources and then relates them to the contemporary discourse of ecology. This comparatively young discipline points at the inter relationships of organic matter and energy of living beings among themselves and with the environment. The environment in turn comprises both organic and non-organic matter, i.e., both living and non-living. The Vedic man's pre-occupation by whatever route he came to it, reflects as deep a concern with the nature of matter, organic or inorganic and the nature of inter relationships of all living beings, human, animal, plant, i.e., all biological species. Obviously in the Rgveda, man did not postulate a scientific theory but it is equally clear that he was aware and self conscious of the principles on which scientific theories are based and more he was acutely perceiving of the phenomenon of life. He reflected on the question what was the relationship between him and the life around he saw, observed, experienced, without totally understanding the dynamic of structures of each species of organic matter. It would appear from the decoding done by Dr. Vannucci that the Vedic man through observation and reflection and not through laboratory experimentation or collection of data and then deducing theories was aware of the dynamic processes at work in this universe. This enabled him to identify the principle of the constant changes which were taking place between matter and energy and to explicate the order of the universe called Rta. This articulation is as impressive as it is remarkably valid today.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI hope that Biologists and Indologists will both read this book. It will stimulate thinking and provoke questions. Dr. Vannucci has triggered a line of thought which I hope many others will pursue.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am both privileged and honoured that she should have asked me to write the Foreword. Inadequate as I may feel, perhaps one ecological principle is that those who know and those who want to know balance each other.\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 double and even triple meaning of the words and sentences n the Veda is a well known fact. To extricate some hidden or secondary meaning from the mantras I have used a biased approach of studying them from a biological perspective. Throughout the Sastra one can sense the passionate urge of man for understanding-this is the basis of all science. Interspersed in the texts are hints of the application to practical purposes of the knowledge acquired, these are technicalities or technologies. Once the ideas were conceived, the concepts formulated and principles enunciated, the understanding was crystallized by deifying the same principles or truths perceived by man. Honoured and successful leaders, chiefs, kings, conquerors were also deified in the course of time. Myths were created to transmit the truths to the masses in an interesting and easily memorizable manner and to explain what was not yet really and fully understood. In all cultures myths and legends were also created to engrave in the collective memory the traditions and history of a people, of a clan or a race. Legends are usually the poetical presentation of history or are just wishful thinking.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn every society a group of persons stands aside as the learned men, the intellectuals and scientists who are variously called priests, sacerdotes, shamans, magicians, elders, brahmanas, pandits, scientists or philosophers. Thus two currents of culture are developed parallel to one another, the priestly and the popular. The knowledge and wisdom of the Rsi grew alongside the culture of the other members of the Aryan clans. Also in pre-Vedic India a popular culture co-existed with the philosophical currents and later Vedic and pre-Vedic cultures co-existed side by side, influenced each other and wee eventually fused in what is known as Hinduism. Due to an admirable attitude of mutual respect and tolerance the two, rather several traditions could survive almost intact, though variously modified through a continuous and active process of amalgamation, syncretism and evolution.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the author's opinion Agni, (Fire) was the originally observed and used matter-energy system that became the primary primordial God, the Ur-Gott. Rta (Order) was the observed order and law that governs the physical universe or cosmos. 'Vak', (Word or Speech), was the means of education and transmission of knowledge acquired through the grace of Agni. In conclusion the basis of the whole Vedic structure was philosophically scientific. Agni is male because of his strength and energy and Vak is female because she generates and transmits knowledge and education. Rta is neutral because it is what is.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith these hypotheses on the meaning of Agni, Rta and Vak and on the origin of philosophy, science and religion in mind, I sought corroboration in the ancient sacred texts and have compared different interpretations and translations, as they have come down to us. I hope eventually to elaborate a plausible theory.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have reached to the conclusions that:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Because of man's urge, his need to understand and to know, philosophy in the original sense of the word, came before religion. It came to man, by man, as science – both empirical and experimental.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. Philosophy or science was translated into religion with its rites and rituals, experimental science was translated into technical practices or technology for the benefit of all.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. Esoteric philosophies of an abstract type were later developed from religions and remained the domain of the initiated few. Some philosophies blend theory and practice, as for instance, different forms of yoga, which is a philosophical and biological discipline the ultimate goal of which is the fusion of the Individual Soul with the Cosmic Soul as it is based on discipline and control of the mind, body organs and systems. It is not a religion in the sense that it puts stress on discipline rather than on faith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI believe that above to be the normal evolution of the human mind over successive generations. Consequently similar sequences would have occurred in all cultures and would have followed comparable steps, such as:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Observation and logical deduction:\u003cbr\u003e2. Empiricism and experimentation:\u003cbr\u003e3. Development of a body of knowledge and formulation of prescriptions, not necessarily the formulation of generally valid theories;\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. Hermeneutics, or restriction of science and knowledge to the priestly classes, which includes scientists and technologists;\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e5. Hermeneutics becomes esoteric, limited to religious practices and tends to become stagnant; rigid rites become an end in themselves as recognized and prescribed physical and spiritual entelechies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAncient languages are more rigid and complex than modern simplifications, except for scientific and technical specialized jargons. Languages evolve continuously, e.g.\u003cspan\u003e Sanskrit\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003einto Prakrt and Latin into neo-Latin languages. Simplification arises when root languages escape from the monopoly of the priesthood and the learned language gradually becomes amalgamated with the common people's language. Later on, secondary esoteric languages such as\u003cspan\u003e Tantra\u003c\/span\u003e, Tibetan Lamaism, modern sciences came into being; they are usually the result of cultural cross fertilization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA more detailed study of Agni and Lord Savitr is given as well as a study of some ecological aspects of the Veda, mainly drawn from the RV, the AV and the SV.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI plead guilty for presenting a work that might seem, and to some extent rightly so, to have been published prematurily. Others, better qualified may wish to carry on, if this beginning is a worthwhile exercise as I think it is.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am deeply indebted to our ancients to whom I offer deeply felt pranama; to Prof. R. N. Dandekar whose writings and living words marked the crystallization of many of my thoughts. Dr. Kapila Vatsyayan gave me unfailing encouragement and food for thought. I am specially grateful to Prof. B.N. Saraswati who gave me invaluable support through constant encouragement and advice over a span of few years. Long sleepless nights spent in quiet darkness and motionless contemplation, occasionally of distant and moonlit horizons in the Kumaon hills, I dare consider as the primum mobile of inspired insights. The constructive argumentative attitude of my younger friends, first among them Mrs. Anita Thapan sharpened my thoughts, checked my sometimes hurried enthusiasm over a pada or other and added to my education. I am grateful to Miss Gitanjli Pandit for her careful revision of the manuscript and to Mrs. Yvette Field for her useful advice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWho am I to thank these and many others? Rather I would like to apologize for misreadings, for errors or misconcepts in understanding and for the unclearness in rendering. I stand to be corrected and welcome criticism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eParaphrasing Prof. R.N. Dandekar who dedicates one of his books \"to such of my pupils as do not regret having been my pupils\", I would dedicate these notes of an ageing scientist to \"such of my masters as do not know having been my masters\". Many of them are anonymous or people from remote Indian villages.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eBack of the Book\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Vedas are indisputably among the oldest of mankind's documents. Which Dr Marta Vannucci rummages through to address a highly enigmatic question: How man evolved as Man: thinking, discriminating, thought-communicating? Or, yet more specifically, how did he come to identify cause-effect relationships of living-beings: both among themselves and with their environment? In looking for answers, she discovers profound biological, physiological, and ecological insights in Vedic writings – which she projects here, with coherent analyses and prolific textual references.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr Vannucci, who has studied Indian sacred texts for about twenty years, is perhaps the first ever biologist to explore the ecological validity of Vedas. With her critical Florentine mind and five-decade-long involvement in scientific methodologies, she interprets the complex Vedic verses in her thematic effort to decipher the ancient \"code\" with a \"bio-ecological key\" – spelling out, contextually, the Matter-Energy principles (embodied in Lord Agni) and Life-Hope principles (personified by Lord Savitr). Also setting out a comparative perspective on Vedic expressions of ecology and its contemporary worldview, the author suggests that the essential difference between the two stems not from the perception of reality, but from the manner of their theorizing.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eMarta Vannucci,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ea Brazilian citizen, born in Italy in 1921, is a globally distinguished biological oceanographer, with a versatile mind. An erstwhile UNESCO's Senior Expert (Marine Sciences) and Director of its Regional Office in Delhi, she has held a number of high-ranking academic\/advisory\/administrative positions at national and international levels. Currently, a resident of India, Dr Vannucci is Vice-President, International Society for Mangrove Ecosystems, Japan.\u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Problem and the Hypotheses\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Quest for Sources\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Concept of God\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eEcological Aspects\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eLord Agni and Fire\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eLord Savitr, Life and Hope\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eConclusion-Contemporary and Vedic Expression of Ecology\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography and References\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"M. Vannucci","offers":[{"title":"Default Title","offer_id":44317578854538,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/ecological_readings_in_the_veda_idd093.png?v=1708688795"},{"product_id":"indias-spiritual-heroines-nandini-kapadia","title":"India’s Spiritual Heroines","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIndia's Spiritual Heroines, Nandini Kapadia brings us fascinating biographies of paradigmatic female sages, ascetics, bhakti saints, and mystics of all times. Meet these outstanding women whose destinies propelled them to take the road less travelled and reach lofty spiritual heights.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI would like to begin by invoking Shakti, the All-Powerful Mother of the Universe, whose divine inspiration has made this book possible. History tells us that the Vedic society was patriarchal and patrilineal, where women were largely relegated to playing a secondary role. Yet, defying the odds, some rose to fame as seer-composers of hymns in the Rig Veda. And some gained respect as Brahmavadinis or scholars in expounding the scriptures. Notwithstanding the thousands of years of male dominance, every era has witnessed remarkable women who broke the meld to follow their calling. Their power could not be suppressed by the disadvantages they may have faced because of their gender. Bhakti saints, sages, mystics, ascetics, yoginis, and jnanis from all corners of the country have left behind a rich spiritual and cultural heritage. Fortunately, today, as the tide slowly changes in women's favour, I sincerely hope their outstanding achievements and attainments get the pride of place they deserve in the annals of history.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor millenniums, India has been home to people who engaged in an intense search for inner discovery. Many of these were women who were unknown beyond their family circles. Some who achieved fame we know about, and now we can meet many more in the pages of Nandini Kapadia's India's Spiritual Heroines. This volume, which spans hundreds, in some cases, even thousands of years of spiritual history, is a treat to read. We are transported into the society of the times, its attitudes, moral concepts, and practices as we watch the sage find her way through life's maze and finally reach Self- realization. Their endeavours to discover what touched them deeply, what called them irresistibly, was often not easy. They faced misunderstandings and pressures from their kith and kin; at times, even attempts to kill them. But nothing could stop them, and eventually, they were recognized even by those who initially tried to obstruct them.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWhat a gift to all of us! This inspired collection weaves together the stories of thirty-three divine women of India. The author, Nandini Kapadia, has lovingly described each saint's unique history and spiritual predilection in India's Spiritual Heroines. Pieced together through extensive research, memoirs, biographies, and other materials, the author has skilfully presented the personalities and life circumstances of each of these outstanding women. She shows that there is no one path to spiritual fulfilment but rather a myriad of roads leading to God. Perhaps among them, you will find one that speaks strongly to you. Across the ages, women have been making profound contributions to the spiritual knowledge of humankind. Although we do not often hear about them, it does not mean that great women leaders have been absent from the spiritual realm. Rather, as you will see in these pages, they have been with us all along, and, as a result, their contributions are deeply entwined in the spiritual fabric of India. Unlike other major religions, Hinduism has no central doctrinal authority, founder, or single text to represent it. Although it has many denominations, such as Vaishnavism, Shaivism, and Shaktism, many practicing Hindus do not belong to any specific lineage or denomination. Sanatana Dharma is primarily a way of life with liberal moorings rather than a set of dogmatic commandments to be followed.\u003c\/p\u003e","brand":"Nandini Kapadia","offers":[{"title":"Hardbound","offer_id":44540054372490,"sku":"","price":850.0,"currency_code":"INR","in_stock":true},{"title":"Paperback","offer_id":44540054405258,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/9789356763296_2048x2048_da8dabf1-a5a1-4169-962e-d3161fd7bcfb.jpg?v=1711452573"},{"product_id":"trans-himalayan-traders-economy-society-and-culture-in-northwest-nepal","title":"Trans Himalayan Traders","description":"\u003c!----\u003e","brand":"James F. Fisher","offers":[{"title":"Default Title","offer_id":45235480395914,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/1230_2048x2048_cc4e1311-3271-463b-931a-3dfc4bf7fabc.png?v=1720420975"},{"product_id":"history-of-economic-development-in-kashmir","title":"History Of Economic Development In Kashmir (2002)","description":"\u003cp style=\"text-align: left;\"\u003eNoted! You are interested in the book \u003cem\u003e\"History Of Economic Development In Kashmir\"\u003c\/em\u003e by S. R. Bakshi. If there's anything specific you'd like to know about it or need assistance with, feel free to ask\u003c\/p\u003e\n\u003c!----\u003e","brand":"S. R. Bakshi","offers":[{"title":"Default Title","offer_id":45333593653386,"sku":"","price":1000.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/History_of_Economic_Development_in_Kashmir_by_S._R._Bakshi.jpg?v=1723009072"},{"product_id":"rajatarangini-of-kalhana-a-study-of-socio-economic-and-political-conditions-3138-bc-to-1149-ad","title":"Rajatarangini of Kalhana","description":"\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003eRajatarangini of Kalhana: A Study of Socio-economic and Political Conditions (3138 BC to 1149 AD)\u003c\/strong\u003e\u003c\/h3\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eIntroduction to Rajatarangini\u003c\/strong\u003e The \u003cem\u003eRajatarangini\u003c\/em\u003e, written by the Kashmiri historian Kalhana, is a monumental work that offers a detailed historical narrative of Kashmir, spanning from its legendary beginnings to the 12th century AD. The text is crucial for understanding the political, social, and economic conditions of Kashmir during various periods. Kalhana, an aristocrat and a scholar, based his work on earlier sources, oral traditions, and his own observations. The \u003cem\u003eRajatarangini\u003c\/em\u003e is divided into eight books, and it covers the history of kings and rulers, social customs, and the economic practices of the time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eTimeframe: 3138 BC to 1149 AD\u003c\/strong\u003e Kalhana’s \u003cem\u003eRajatarangini\u003c\/em\u003e includes a broad temporal span from the mythical era (3138 BC) to the period of his own writing in the 12th century. The early sections of the text are based on legends and traditions, while the later portions are more grounded in historical events and figures. The period covered in the text provides a valuable lens into the evolution of the socio-political and economic conditions of Kashmir.\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003eSocio-economic Conditions\u003c\/strong\u003e\u003c\/h3\u003e\n\u003col style=\"text-align: left;\"\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eAgriculture and Rural Economy\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe economy of Kashmir, like most ancient societies, was primarily agrarian. Kalhana mentions extensive cultivation of rice, wheat, and other cereals, with irrigation being a key factor in maintaining agricultural productivity.\u003c\/li\u003e\n\u003cli\u003eThe land was generally fertile, and irrigation systems such as canals and water tanks were crucial for maintaining agricultural stability. The government played an essential role in land management, which was integral to the state’s economy.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eTrade and Commerce\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eKashmir was strategically located on trade routes, and it had a thriving economy based on both internal and external trade. It was connected with regions such as Central Asia, Tibet, and the rest of India, facilitating the exchange of goods, including wool, saffron, and timber.\u003c\/li\u003e\n\u003cli\u003eKalhana's text also describes the existence of marketplaces and trading towns. Traders from various regions visited Kashmir to trade goods, and certain commodities such as wool and silk were highly prized.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eCraftsmanship and Industry\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe \u003cem\u003eRajatarangini\u003c\/em\u003e also describes Kashmir as a center for skilled craftsmanship. Kashmiris were renowned for their production of fine textiles, woolen products, carpets, and metal works. The state’s economy benefitted significantly from these industries, especially with the export of these goods to neighboring regions.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eSocial Hierarchy and Class System\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe society in Kashmir was structured hierarchically, with a clear distinction between the ruling elites, religious figures, and the common people. The \u003cem\u003eRajatarangini\u003c\/em\u003e mentions the high status of Brahmins, who were not only religious leaders but also influential in the political and social spheres.\u003c\/li\u003e\n\u003cli\u003eOther social classes included the Kshatriyas (warriors) and Vaishyas (traders), with the Sudras being at the bottom of the social pyramid. The caste system was deeply embedded in the social structure, and much of the administrative and religious practices were influenced by this division.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eReligion and Philosophy\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe religious landscape of Kashmir during the period covered by the \u003cem\u003eRajatarangini\u003c\/em\u003e was diverse. Hinduism and Buddhism coexisted for much of the time, with Hinduism gradually becoming the dominant religion.\u003c\/li\u003e\n\u003cli\u003eKalhana mentions several dynasties that were patrons of Buddhist monasteries, though the rise of Hinduism led to a shift in the religious practices of the region. The interaction between Hinduism, Buddhism, and local traditions influenced the socio-cultural fabric of Kashmir.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ch3 style=\"text-align: center;\"\u003e\u003cstrong\u003ePolitical Conditions\u003c\/strong\u003e\u003c\/h3\u003e\n\u003col\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eMonarchy and Rulers\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe political system of Kashmir was a monarchy, where the king had absolute authority, and was often seen as the divine ruler. Kalhana’s \u003cem\u003eRajatarangini\u003c\/em\u003e focuses extensively on the lives of these kings, their military campaigns, and their governance.\u003c\/li\u003e\n\u003cli\u003eKings such as Avantivarman, Lalitaditya, and others are described as powerful and influential rulers who significantly shaped the political landscape of Kashmir.\u003c\/li\u003e\n\u003cli\u003eThe political history is marked by various dynasties, including the Karkota, Utpala, and Lohara dynasties, which each brought their own set of challenges and accomplishments to the region.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eMilitary and Warfare\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eKalhana’s account also reflects the importance of warfare and military might in the political sphere. The kings of Kashmir were often engaged in territorial expansion and defense. Large armies were maintained, and the kings used both military strength and strategic alliances to maintain their rule.\u003c\/li\u003e\n\u003cli\u003eThe \u003cem\u003eRajatarangini\u003c\/em\u003e describes significant battles, both won and lost, and the impact of these conflicts on the stability of the region.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eAdministration and Governance\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eThe rulers of Kashmir had a highly centralized system of governance, with the king at the top, supported by ministers, bureaucrats, and military leaders. Kalhana describes a well-structured administrative system, where local rulers or feudal lords were accountable to the central authority.\u003c\/li\u003e\n\u003cli\u003eThe monarchy was also deeply involved in religious and cultural matters. Kings often patronized temples, monasteries, and religious rituals to consolidate their power and legitimize their rule.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eDecline and Invasions\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli style=\"text-align: left;\"\u003eThe political history of Kashmir is also marked by periods of instability. The later portion of the \u003cem\u003eRajatarangini\u003c\/em\u003e describes the decline of the powerful dynasties and the rise of feudalism. The Utpala dynasty, for example, faced challenges from internal dissension, while the Lohara dynasty struggled with external invasions.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eThe region faced several invasions during this period, particularly from foreign powers like the Turks and the Ghaznavids, which contributed to the weakening of Kashmir’s political power.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e","brand":"Dr. K. Venkateswarlu","offers":[{"title":"Default Title","offer_id":45789360062602,"sku":"","price":250.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Rajatarangini_of_Kalhana_By_Dr._K._Venkateswarlu.png?v=1734689615"},{"product_id":"the-road-back-to-nature-regaining-the-paradise-lost","title":"The Road Back to Nature","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eThe Road Back to Nature: Regaining the Paradise Lost\"\u003c\/strong\u003e is a title that suggests a journey toward reconnecting with the natural world, possibly focusing on the loss of a harmonious relationship with nature and the ways to restore or rediscover it. While this specific title might not directly correspond to a widely recognized book or work, it evokes themes that have been explored in various environmental, philosophical, and spiritual writings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere are some key themes and insights that such a title might encompass:\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003e1. \u003cstrong\u003eThe Lost Connection with Nature:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eThe \"paradise lost\" aspect of the title suggests a return to a time when humans lived in closer harmony with nature, perhaps referencing a simpler, pre-industrial way of life or a more spiritual, connected relationship with the Earth. This idea echoes the belief that modern society's rapid development, urbanization, and reliance on technology have distanced humans from the natural world.\u003c\/li\u003e\n\u003cli\u003eAuthors like \u003cstrong\u003eHenry David Thoreau\u003c\/strong\u003e (with his work \u003cem\u003eWalden\u003c\/em\u003e), \u003cstrong\u003eJohn Muir\u003c\/strong\u003e, and \u003cstrong\u003eRachel Carson\u003c\/strong\u003e (\u003cem\u003eSilent Spring\u003c\/em\u003e) have written about how industrialization and urban life have contributed to environmental degradation and the loss of our connection to nature.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003e2. \u003cstrong\u003eReclaiming Environmental Balance:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eThe title could also point to the need for healing and restoring the natural world, especially in the face of climate change, deforestation, pollution, and other ecological crises. The \"road back to nature\" may refer to a movement of environmental activism, sustainable living, and practices that aim to restore ecosystems, protect biodiversity, and reduce human impact on the planet.\u003c\/li\u003e\n\u003cli\u003eIn this context, the \"paradise lost\" may be about the ecological degradation of Earth, and the \"road back\" represents efforts to reverse environmental damage, whether through rewilding, conservation efforts, or adopting eco-friendly lifestyles.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003e3. \u003cstrong\u003eSpiritual and Philosophical Reconnection:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eOn a more spiritual or philosophical level, the title could explore the idea of reconnecting with nature on a deeper, almost sacred level. Many traditions, such as \u003cstrong\u003eRomanticism\u003c\/strong\u003e in the 18th and 19th centuries, saw nature as a source of spiritual renewal and inspiration. Poets like \u003cstrong\u003eWilliam Wordsworth\u003c\/strong\u003e or \u003cstrong\u003eWalt Whitman\u003c\/strong\u003e celebrated nature as a place of peace, reflection, and divine insight.\u003c\/li\u003e\n\u003cli\u003eThe concept of “paradise lost” could also be tied to the biblical story of the Garden of Eden, where humankind's disobedience led to separation from the natural paradise. Regaining that paradise might symbolically refer to re-establishing a relationship of respect, balance, and mutual flourishing with the Earth.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003e4. \u003cstrong\u003eThe Importance of Ecological Education:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eSuch a work might advocate for education on the importance of nature conservation and ecological awareness. The \"road back\" could be interpreted as a metaphor for the journey of education, where individuals or societies slowly regain an understanding of the value of biodiversity, healthy ecosystems, and the interdependence of all life forms.\u003c\/li\u003e\n\u003cli\u003eEducational movements that emphasize environmental stewardship, eco-literacy, and sustainable practices would be a part of the \"road back\" to a more natural way of living.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003e5. \u003cstrong\u003eNature as a Source of Healing:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eThe idea of \"regaining\" a lost paradise could also suggest that the natural world has healing powers, both physically and mentally. There is a growing recognition of the benefits of spending time in nature, whether for stress reduction, mental clarity, or physical well-being. Many studies show that spending time outdoors can reduce anxiety, depression, and improve cognitive function.\u003c\/li\u003e\n\u003cli\u003eThe \"road back\" might involve both personal healing and collective healing of the Earth through practices such as eco-therapy, nature walks, and re-establishing daily practices that promote connection with the environment.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003e6. \u003cstrong\u003eSustainability and Simple Living:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eA return to nature could be an invitation to embrace a more sustainable, simpler way of living, in contrast to the fast-paced, consumer-driven lifestyles of modern society. This might involve rethinking our habits and values, focusing on minimalism, and making choices that honor the planet's finite resources. It could also mean supporting local, organic farming, reducing waste, or adopting renewable energy sources.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003e7. \u003cstrong\u003eCultural and Indigenous Perspectives:\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eMany indigenous cultures have maintained a deep connection to nature, living sustainably for thousands of years. The idea of \"regaining the paradise lost\" could also involve learning from indigenous wisdom, practices, and worldviews that respect and honor the Earth as sacred. In this context, the road back to nature might be seen as a path of reconciliation, where modern societies acknowledge and incorporate indigenous environmental stewardship practices to heal the planet.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\"\u003ePossible Influences or Related Works:\u003c\/h3\u003e\n\u003cul\u003e\n\u003cli style=\"text-align: left;\"\u003eThis theme resonates with the ideas explored in works like \u003cstrong\u003e\"The Overstory\"\u003c\/strong\u003e by \u003cstrong\u003eRichard Powers\u003c\/strong\u003e, which weaves together stories about trees and the environment, exploring humanity's connection to the natural world.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eThe works of \u003cstrong\u003eAldo Leopold\u003c\/strong\u003e, particularly his essay collection \u003cstrong\u003e\"A Sand County Almanac\"\u003c\/strong\u003e, discuss the ethical relationship between people and the land.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eThe environmental philosophy of \u003cstrong\u003eArne Naess\u003c\/strong\u003e, who introduced the concept of \u003cstrong\u003edeep ecology\u003c\/strong\u003e, calls for a fundamental change in how we relate to the natural world, seeing it as intrinsically valuable rather than merely a resource to be exploited.\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"Masanobu Fukuoka","offers":[{"title":"Default Title","offer_id":45822005772426,"sku":"","price":350.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Road_Back_to_Nature_Regaining_the_Paradise_Lost_By_Masanobu_Fukuoka.jpg?v=1736148995"},{"product_id":"education-for-development-in-asia-1994-edition","title":"Education for Development in Asia (1994 Edition)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eEducation for Development in Asia\u003c\/strong\u003e\" is a book that examines the role of education in fostering socio-economic and cultural development across Asia. The book delves into the diverse educational systems and policies implemented in various Asian countries and their impact on development. It focuses on how education can address the region’s unique challenges, such as poverty, inequality, and rapid industrialization, and highlights how education can be a tool for sustainable development.\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003eKey Themes and Topics Likely Covered:\u003c\/h3\u003e\n\u003col\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eEducational Challenges in Asia\u003c\/strong\u003e: The book examines the barriers to educational access and quality that many Asian countries face, including economic constraints, social inequalities, and inadequate infrastructure.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eRole of Education in Economic Growth\u003c\/strong\u003e: The book discusses how education contributes to human capital development and economic growth in Asian countries. It highlights the need for skill development, technical education, and vocational training to address labor market demands and the need for innovation.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eSocial Development through Education\u003c\/strong\u003e: It explores how education can contribute to social development by improving health, reducing poverty, fostering gender equality, and promoting social inclusion.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eComparative Education Systems\u003c\/strong\u003e: The book might include a comparison of educational systems in various Asian countries—how systems in Japan, China, India, and Southeast Asia have evolved and their success in addressing both local and global challenges.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eGovernment Policies and Educational Reforms\u003c\/strong\u003e: It looks at governmental policies on education and the reforms needed to make education systems more inclusive, equitable, and effective in promoting sustainable development.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eGlobalization and Education\u003c\/strong\u003e: The book may explore the impact of globalization on education in Asia, including the need for education systems to adapt to global challenges, including technological changes and international competition.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eEducation and Gender Equality\u003c\/strong\u003e: Given the social dynamics in many Asian societies, the role of education in empowering women and addressing gender disparities is often a key focus.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eEducation for Sustainable Development\u003c\/strong\u003e: The book might also cover the growing emphasis on incorporating sustainable development goals (SDGs) into education, promoting environmental awareness, and preparing students for future global challenges.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e","brand":"Jandhyala B G Tilak","offers":[{"title":"Default Title","offer_id":45880468963466,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/education-for-development-in-asia-1994-edition-443086.jpg?v=1739090996"},{"product_id":"out-of-the-labyrinth-for-those-who-want-to-believe-but-cant","title":"Out of the Labyrinth","description":"\u003cp style=\"text-align: left;\"\u003e\u003cem\u003eOut of the Labyrinth: For Those Who Want to Believe but Can’t\u003c\/em\u003e is a compelling exploration of doubt, belief, and the complex nature of faith. The title itself suggests the idea of being trapped in a maze of confusion, longing for clarity or truth, but struggling to find a way out. This theme of doubt and the difficulty of belief resonates deeply with those who seek meaning or spirituality but are unable to reconcile it with their experiences, knowledge, or personal challenges.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book addresses an essential tension in the human condition: the desire to believe in something greater than oneself—whether it’s religion, spirituality, or a sense of purpose—but feeling blocked or unable to do so. It recognizes the paradoxical experience of wanting to hold onto faith, yet being plagued by skepticism, uncertainty, or existential questions.\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003eCore Themes and Concepts:\u003c\/h3\u003e\n\u003col style=\"text-align: left;\"\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eThe Nature of Doubt\u003c\/strong\u003e: The labyrinth metaphor speaks to the disorienting and often circular nature of doubt. It’s a process where the individual feels lost, constantly questioning, never arriving at a clear resolution. The journey through doubt, however, might be necessary for deeper understanding or personal growth.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eThe Struggle for Meaning\u003c\/strong\u003e: For those who want to believe but can’t, the struggle often centers on the search for meaning. This can apply to religious faith, existential purpose, or moral direction in life. The book likely explores how people grapple with this internal conflict and how their search might evolve.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eThe Limits of Rationality\u003c\/strong\u003e: Many times, rationality or logic may seem to obstruct belief, especially when confronted with the mysterious or the transcendent. The book might explore how logic can coexist with or even challenge faith, and how sometimes, belief requires going beyond what can be strictly proven or understood.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eHealing and Transformation\u003c\/strong\u003e: The labyrinth can also symbolize a journey toward healing or self-discovery. The act of seeking belief, despite being difficult, may eventually lead to a deeper understanding of oneself or a kind of reconciliation with uncertainty. The journey through the labyrinth might be one of transformation, where the person who starts in doubt can find a new kind of clarity or peace.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eThe Role of Personal Experience\u003c\/strong\u003e: One of the challenges to belief comes from personal experience—whether it’s past trauma, disappointment, or confusion. The book could explore how personal history shapes one’s relationship with faith, and how one might work through the scars of past doubts to reach a place of renewed trust or acceptance.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ch3 style=\"text-align: center;\"\u003eFor Whom is this Book Intended?\u003c\/h3\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is aimed at those who find themselves at a crossroads, unable to fully commit to belief in any system—whether it's religion, philosophy, or a life purpose. It’s for people who wrestle with faith but find themselves stuck in the labyrinth of their own uncertainties. It may appeal to:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli style=\"text-align: left;\"\u003eThose questioning the existence of a higher power or spiritual truth.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003ePeople who have had past experiences that challenged their ability to trust or believe.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eIndividuals on a personal journey of self-discovery who are grappling with meaning.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003eThose who feel caught between intellectual skepticism and the longing for spiritual connection.\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"J. Donald Walters","offers":[{"title":"Default Title","offer_id":45962128162954,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Out_of_the_Labyrinth_For_those_who_want_to_believe_but_Can_t_By_J._Donald_Walters.jpg?v=1739175462"},{"product_id":"road-to-freedom-a-sociological-study-on-the-abolition-of-scavenging-in-india","title":"Road to Freedom","description":"\u003cp style=\"text-align: left;\" data-end=\"632\" data-start=\"0\"\u003e\u003cstrong data-end=\"83\" data-start=\"0\"\u003eRoad to Freedom: A Sociological Study on the Abolition of Scavenging in India\"\u003c\/strong\u003e is likely a scholarly work that explores the complex social, historical, and political issues surrounding the practice of manual scavenging in India and the ongoing efforts to abolish it. Manual scavenging, the practice of manually cleaning human waste from dry latrines, was historically tied to caste-based discrimination and was carried out by those from the lowest castes, particularly the Dalits. The study would analyze how this practice, deeply embedded in the social fabric of India, was challenged and what efforts were made to abolish it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-end=\"713\" data-start=\"634\"\u003eHere are some key themes and topics that such a sociological study would cover:\u003c\/p\u003e\n\u003ch3 data-end=\"768\" data-start=\"715\" style=\"text-align: center;\"\u003e1. \u003cstrong data-end=\"767\" data-start=\"722\"\u003eHistorical Context of Scavenging in India\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"1338\" data-start=\"772\"\u003e\n\u003cli data-end=\"1116\" data-start=\"772\"\u003eScavenging has existed for centuries, tied to the social hierarchy of the caste system. The work was often relegated to Dalits, historically referred to as \"untouchables,\" who were tasked with tasks considered impure or degrading. This system of caste-based segregation is a crucial element in understanding the practice of manual scavenging.\u003c\/li\u003e\n\u003cli data-end=\"1338\" data-start=\"1120\"\u003eThe persistence of this practice was not only a social issue but also a deeply ingrained economic and political one, with communities dependent on this work for survival, despite its exploitation and marginalization.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-end=\"1387\" data-start=\"1340\" style=\"text-align: center;\"\u003e2. \u003cstrong data-end=\"1386\" data-start=\"1347\"\u003eThe Role of the Indian Caste System\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"1979\" data-start=\"1391\"\u003e\n\u003cli data-end=\"1733\" data-start=\"1391\"\u003e\n\u003cstrong data-end=\"1423\" data-start=\"1393\"\u003eCaste-based Discrimination\u003c\/strong\u003e: The practice of scavenging is intricately linked to caste-based discrimination, where certain castes were considered impure and forced into menial, degrading, and hazardous work. The study would explore how manual scavenging is not only a labor issue but also a matter of social exclusion and dehumanization.\u003c\/li\u003e\n\u003cli data-end=\"1979\" data-start=\"1737\"\u003eThe \u003cstrong data-end=\"1773\" data-start=\"1743\"\u003eDalit community's struggle\u003c\/strong\u003e for dignity, rights, and equality would be central in such a study, showing how the abolition of scavenging is not only about the work itself but also about challenging centuries of caste-based oppression.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-end=\"2019\" data-start=\"1981\" style=\"text-align: center;\"\u003e3. \u003cstrong data-end=\"2018\" data-start=\"1988\"\u003eLegal and Policy Framework\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"2688\" data-start=\"2023\"\u003e\n\u003cli data-end=\"2449\" data-start=\"2023\"\u003e\n\u003cstrong data-end=\"2063\" data-start=\"2025\"\u003eThe Abolition of Manual Scavenging\u003c\/strong\u003e: India has passed several laws to abolish manual scavenging, such as the \u003cstrong data-end=\"2227\" data-start=\"2137\"\u003eEmployment of Manual Scavengers and Construction of Dry Latrines (Abolition) Act, 1993\u003c\/strong\u003e, and later, the \u003cstrong data-end=\"2329\" data-start=\"2244\"\u003eProhibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013\u003c\/strong\u003e. These laws aimed to make manual scavenging illegal and promote rehabilitation programs for those engaged in this work.\u003c\/li\u003e\n\u003cli data-end=\"2688\" data-start=\"2453\"\u003eThe sociological study would critically assess the \u003cstrong data-end=\"2523\" data-start=\"2506\"\u003eeffectiveness\u003c\/strong\u003e of these laws, their enforcement, and the obstacles in their implementation, such as social stigma, lack of infrastructure for sanitation, and political resistance.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-end=\"2728\" data-start=\"2690\" style=\"text-align: center;\"\u003e4. \u003cstrong data-end=\"2727\" data-start=\"2697\"\u003eSocial and Cultural Impact\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"3670\" data-start=\"2732\"\u003e\n\u003cli data-end=\"3034\" data-start=\"2732\"\u003e\n\u003cstrong data-end=\"2764\" data-start=\"2734\"\u003eStigma and Marginalization\u003c\/strong\u003e: Manual scavengers often faced intense social stigma, being ostracized by society, which reinforced their sense of inferiority and deprivation of dignity. The study would look at how the abolition of this practice sought to challenge these deep-seated social divisions.\u003c\/li\u003e\n\u003cli data-end=\"3386\" data-start=\"3038\"\u003e\n\u003cstrong data-end=\"3075\" data-start=\"3040\"\u003eResistance and Social Movements\u003c\/strong\u003e: Various social movements and organizations, often led by Dalit activists, played a role in advocating for the rights of manual scavengers. Figures such as Dr. \u003cstrong data-end=\"3253\" data-start=\"3236\"\u003eB.R. Ambedkar\u003c\/strong\u003e, a prominent leader of the Dalit community, were instrumental in advocating for the rights and dignity of these marginalized groups.\u003c\/li\u003e\n\u003cli data-end=\"3670\" data-start=\"3390\"\u003eThe study might analyze how \u003cstrong data-end=\"3450\" data-start=\"3420\"\u003eDalit rights organizations\u003c\/strong\u003e, \u003cstrong data-end=\"3465\" data-start=\"3452\"\u003eactivists\u003c\/strong\u003e, and \u003cstrong data-end=\"3495\" data-start=\"3471\"\u003egrassroots movements\u003c\/strong\u003e have worked together to combat the practice of manual scavenging, provide education, and offer alternative livelihoods to those who were traditionally relegated to this work.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-end=\"3713\" data-start=\"3672\" style=\"text-align: center;\"\u003e5. \u003cstrong data-end=\"3712\" data-start=\"3679\"\u003eThe Role of Modern Technology\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"4341\" data-start=\"3717\"\u003e\n\u003cli data-end=\"4164\" data-start=\"3717\"\u003e\n\u003cstrong data-end=\"3741\" data-start=\"3719\"\u003eSanitation Reforms\u003c\/strong\u003e: One of the key solutions to ending manual scavenging is improving public sanitation infrastructure. The introduction of \u003cstrong data-end=\"3881\" data-start=\"3863\"\u003emodern toilets\u003c\/strong\u003e, \u003cstrong data-end=\"3900\" data-start=\"3883\"\u003esewer systems\u003c\/strong\u003e, and \u003cstrong data-end=\"3942\" data-start=\"3906\"\u003emechanical cleaning technologies\u003c\/strong\u003e has been critical in reducing the need for manual scavenging. The study would explore the efforts to modernize sanitation and whether these technological advancements have been made accessible to marginalized communities.\u003c\/li\u003e\n\u003cli data-end=\"4341\" data-start=\"4168\"\u003eHowever, there is also the issue of \u003cstrong data-end=\"4229\" data-start=\"4206\"\u003etechnology adoption\u003c\/strong\u003e—whether local governments and communities have been able to afford or implement these technologies effectively.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-end=\"4397\" data-start=\"4343\" style=\"text-align: center;\"\u003e6. \u003cstrong data-end=\"4396\" data-start=\"4350\"\u003eRehabilitation and Livelihood Alternatives\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"5000\" data-start=\"4401\"\u003e\n\u003cli data-end=\"4740\" data-start=\"4401\"\u003e\n\u003cstrong data-end=\"4430\" data-start=\"4403\"\u003eRehabilitation Programs\u003c\/strong\u003e: The abolition of manual scavenging is not just about ending the practice but also about creating alternative livelihoods for those involved in the profession. The study would look into the rehabilitation efforts for former scavengers, including access to education, training, and employment in other sectors.\u003c\/li\u003e\n\u003cli data-end=\"5000\" data-start=\"4744\"\u003eThe \u003cstrong data-end=\"4785\" data-start=\"4750\"\u003eeconomic and social integration\u003c\/strong\u003e of those who were once manual scavengers remains a significant challenge, and the study would likely assess how successful rehabilitation programs have been in lifting individuals out of poverty and discrimination.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\" data-end=\"5056\" data-start=\"5002\"\u003e7. \u003cstrong data-end=\"5055\" data-start=\"5009\"\u003eChallenges in Abolition and Ongoing Issues\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul style=\"text-align: left;\" data-end=\"5686\" data-start=\"5060\"\u003e\n\u003cli data-end=\"5440\" data-start=\"5060\"\u003eDespite the legal prohibitions, manual scavenging continues in certain areas, sometimes in covert forms, due to factors like \u003cstrong data-end=\"5210\" data-start=\"5187\"\u003elack of enforcement\u003c\/strong\u003e, \u003cstrong data-end=\"5235\" data-start=\"5212\"\u003epoor infrastructure\u003c\/strong\u003e, and \u003cstrong data-end=\"5264\" data-start=\"5241\"\u003ecultural resistance\u003c\/strong\u003e to change. The study would discuss how entrenched systems of caste discrimination continue to affect the implementation of laws, and why the practice persists in some regions.\u003c\/li\u003e\n\u003cli data-end=\"5686\" data-start=\"5444\"\u003eThe sociological study may also point out the \u003cstrong data-end=\"5519\" data-start=\"5492\"\u003estructural inequalities\u003c\/strong\u003e that continue to plague India, suggesting that the abolition of manual scavenging requires broader social reforms to eradicate caste-based discrimination and poverty.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 style=\"text-align: center;\" data-end=\"5735\" data-start=\"5688\"\u003e8. \u003cstrong data-end=\"5734\" data-start=\"5695\"\u003eGlobal Perspectives and Comparisons\u003c\/strong\u003e:\u003c\/h3\u003e\n\u003cul data-end=\"5989\" data-start=\"5739\"\u003e\n\u003cli style=\"text-align: left;\" data-end=\"5989\" data-start=\"5739\"\u003eIn a broader context, the study might also examine how manual scavenging in India compares to other forms of forced or dehumanizing labor in different parts of the world, particularly practices that are linked to discrimination and marginalization.\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"Bindeshwar Pathak","offers":[{"title":"Default Title","offer_id":45967615099018,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Road_to_Freedom_A_Sociological_Study_on_the_Abolition_of_Scavenging_in_India_By_Bindeshwar_Pathak.jpg?v=1739270434"},{"product_id":"trade-and-economic-structure-models-and-methods","title":"Trade and Economic Structure","description":"\u003cp data-start=\"0\" data-end=\"387\" style=\"text-align: left;\"\u003eTrade and economic structure models are fundamental to understanding the behavior of economies and the mechanisms behind trade and resource allocation. Economists and scholars have developed several models and methods to explain trade dynamics, the distribution of wealth, and how different economies interact. Below are key models and methods that outline trade and economic structures:\u003c\/p\u003e\n\u003ch3 data-start=\"389\" data-end=\"425\" style=\"text-align: center;\"\u003e1. \u003cstrong data-start=\"396\" data-end=\"425\"\u003eClassical Models of Trade\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cp data-start=\"426\" data-end=\"539\" style=\"text-align: left;\"\u003eThese models primarily focus on the comparative advantage in trade and how economies benefit from specialization.\u003c\/p\u003e\n\u003ch4 data-start=\"541\" data-end=\"584\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"546\" data-end=\"584\"\u003ea. Absolute Advantage (Adam Smith)\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"585\" data-end=\"1068\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"585\" data-end=\"803\"\u003e\n\u003cstrong data-start=\"587\" data-end=\"598\"\u003eConcept\u003c\/strong\u003e: Developed by Adam Smith in his work \u003cem data-start=\"636\" data-end=\"659\"\u003eThe Wealth of Nations\u003c\/em\u003e (1776), this model suggests that if one country can produce a good more efficiently than another, it should specialize in producing that good.\u003c\/li\u003e\n\u003cli data-start=\"804\" data-end=\"907\"\u003e\n\u003cstrong data-start=\"806\" data-end=\"821\"\u003eImplication\u003c\/strong\u003e: Countries should trade to obtain goods they cannot produce as efficiently as others.\u003c\/li\u003e\n\u003cli data-start=\"908\" data-end=\"1068\"\u003e\n\u003cstrong data-start=\"910\" data-end=\"925\"\u003eLimitations\u003c\/strong\u003e: This model doesn't account for multiple goods or the fact that multiple countries might produce similar goods with varying efficiency levels.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"1070\" data-end=\"1119\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"1075\" data-end=\"1119\"\u003eb. Comparative Advantage (David Ricardo)\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"1120\" data-end=\"1733\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"1120\" data-end=\"1454\"\u003e\n\u003cstrong data-start=\"1122\" data-end=\"1133\"\u003eConcept\u003c\/strong\u003e: Ricardo's model builds on Smith's idea, introducing the concept of comparative advantage. Even if one country is less efficient in producing all goods (i.e., it has an absolute disadvantage in everything), it can still benefit from trade by specializing in producing the good it can produce relatively more efficiently.\u003c\/li\u003e\n\u003cli data-start=\"1455\" data-end=\"1602\"\u003e\n\u003cstrong data-start=\"1457\" data-end=\"1472\"\u003eImplication\u003c\/strong\u003e: Countries should specialize in goods where they have a comparative advantage and trade with others to maximize economic welfare.\u003c\/li\u003e\n\u003cli data-start=\"1603\" data-end=\"1733\"\u003e\n\u003cstrong data-start=\"1605\" data-end=\"1620\"\u003eLimitations\u003c\/strong\u003e: Assumes constant returns to scale, full employment, and no transportation costs, which may not hold in reality.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"1735\" data-end=\"1774\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"1740\" data-end=\"1774\"\u003ec. Heckscher-Ohlin (H-O) Model\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"1775\" data-end=\"2388\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"1775\" data-end=\"2045\"\u003e\n\u003cstrong data-start=\"1777\" data-end=\"1788\"\u003eConcept\u003c\/strong\u003e: The H-O model (developed by Eli Heckscher and Bertil Ohlin) explains trade based on factor endowments (such as labor, capital, and land). Countries will export goods that require abundant factors of production and import goods that require scarce factors.\u003c\/li\u003e\n\u003cli data-start=\"2046\" data-end=\"2204\"\u003e\n\u003cstrong data-start=\"2048\" data-end=\"2063\"\u003eImplication\u003c\/strong\u003e: A country with abundant capital will export capital-intensive goods, while a country with abundant labor will export labor-intensive goods.\u003c\/li\u003e\n\u003cli data-start=\"2205\" data-end=\"2388\"\u003e\n\u003cstrong data-start=\"2207\" data-end=\"2222\"\u003eLimitations\u003c\/strong\u003e: The model assumes that factors of production are mobile within countries but not across countries and does not account for technological differences or preferences.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-start=\"2390\" data-end=\"2420\" style=\"text-align: center;\"\u003e2. \u003cstrong data-start=\"2397\" data-end=\"2420\"\u003eModern Trade Models\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cp data-start=\"2421\" data-end=\"2598\" style=\"text-align: left;\"\u003eModern models of trade attempt to incorporate a more complex set of assumptions, including economies of scale, imperfect competition, and the role of multinational corporations.\u003c\/p\u003e\n\u003ch4 data-start=\"2600\" data-end=\"2643\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"2605\" data-end=\"2643\"\u003ea. New Trade Theory (Paul Krugman)\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"2644\" data-end=\"3348\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"2644\" data-end=\"2907\"\u003e\n\u003cstrong data-start=\"2646\" data-end=\"2657\"\u003eConcept\u003c\/strong\u003e: New Trade Theory introduces the role of economies of scale and network effects in trade. It suggests that even if countries are identical in terms of their factor endowments, trade can still occur due to increasing returns to scale and market size.\u003c\/li\u003e\n\u003cli data-start=\"2908\" data-end=\"3034\"\u003e\n\u003cstrong data-start=\"2910\" data-end=\"2925\"\u003eImplication\u003c\/strong\u003e: Trade between similar economies can lead to the formation of global markets dominated by a few large firms.\u003c\/li\u003e\n\u003cli data-start=\"3035\" data-end=\"3168\"\u003e\n\u003cstrong data-start=\"3037\" data-end=\"3053\"\u003eKey Takeaway\u003c\/strong\u003e: Intra-industry trade is common, meaning countries exchange similar goods (e.g., cars) rather than distinct goods.\u003c\/li\u003e\n\u003cli data-start=\"3169\" data-end=\"3348\"\u003e\n\u003cstrong data-start=\"3171\" data-end=\"3186\"\u003eLimitations\u003c\/strong\u003e: The theory does not explain why countries choose different patterns of specialization or how firms in different countries are able to create economies of scale.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"3350\" data-end=\"3384\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"3355\" data-end=\"3384\"\u003eb. Gravity Model of Trade\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"3385\" data-end=\"4089\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"3385\" data-end=\"3732\"\u003e\n\u003cstrong data-start=\"3387\" data-end=\"3398\"\u003eConcept\u003c\/strong\u003e: The Gravity Model suggests that trade between two countries is proportional to their economic size (GDP) and inversely proportional to the distance between them. This model is inspired by Newton’s Law of Gravitation, where the \"gravitational pull\" of trade between countries increases with economic size and decreases with distance.\u003c\/li\u003e\n\u003cli data-start=\"3733\" data-end=\"3863\"\u003e\n\u003cstrong data-start=\"3735\" data-end=\"3750\"\u003eImplication\u003c\/strong\u003e: Larger economies and countries that are geographically closer to each other are more likely to engage in trade.\u003c\/li\u003e\n\u003cli data-start=\"3864\" data-end=\"3972\"\u003e\n\u003cstrong data-start=\"3866\" data-end=\"3882\"\u003eApplications\u003c\/strong\u003e: This model is widely used in empirical studies to predict trade flows between countries.\u003c\/li\u003e\n\u003cli data-start=\"3973\" data-end=\"4089\"\u003e\n\u003cstrong data-start=\"3975\" data-end=\"3990\"\u003eLimitations\u003c\/strong\u003e: The model doesn’t account for differences in economic structures, preferences, or trade policies.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-start=\"4091\" data-end=\"4130\" style=\"text-align: center;\"\u003e3. \u003cstrong data-start=\"4098\" data-end=\"4130\"\u003eEconomic Structures in Trade\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cp data-start=\"4131\" data-end=\"4249\" style=\"text-align: left;\"\u003eEconomic structures define the organization of economies and the way resources are allocated across different sectors.\u003c\/p\u003e\n\u003ch4 data-start=\"4251\" data-end=\"4303\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"4256\" data-end=\"4303\"\u003ea. Primary, Secondary, and Tertiary Sectors\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cp data-start=\"4304\" data-end=\"4419\" style=\"text-align: left;\"\u003eEconomic structure is often described in terms of the distribution of economic activity across three broad sectors:\u003c\/p\u003e\n\u003cul data-start=\"4420\" data-end=\"4811\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"4420\" data-end=\"4518\"\u003e\n\u003cstrong data-start=\"4422\" data-end=\"4440\"\u003ePrimary Sector\u003c\/strong\u003e: Involves the extraction of natural resources (agriculture, mining, fishing).\u003c\/li\u003e\n\u003cli data-start=\"4519\" data-end=\"4579\"\u003e\n\u003cstrong data-start=\"4521\" data-end=\"4541\"\u003eSecondary Sector\u003c\/strong\u003e: Involves manufacturing and industry.\u003c\/li\u003e\n\u003cli data-start=\"4580\" data-end=\"4661\"\u003e\n\u003cstrong data-start=\"4582\" data-end=\"4601\"\u003eTertiary Sector\u003c\/strong\u003e: Involves services, such as retail, education, and finance.\u003c\/li\u003e\n\u003cli data-start=\"4662\" data-end=\"4811\"\u003eThe economic structure of a country can affect its trade patterns, with countries specializing in goods from the sector they are most efficient in.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"4813\" data-end=\"4861\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"4818\" data-end=\"4861\"\u003eb. The Dual-Economy Model (Lewis Model)\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"4862\" data-end=\"5435\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"4862\" data-end=\"5138\"\u003e\n\u003cstrong data-start=\"4864\" data-end=\"4875\"\u003eConcept\u003c\/strong\u003e: The Lewis model describes how economies transition from being agricultural (primary sector) to industrial (secondary sector). It focuses on the process of labor migration from rural agricultural sectors to urban industrial sectors, which drives economic growth.\u003c\/li\u003e\n\u003cli data-start=\"5139\" data-end=\"5288\"\u003e\n\u003cstrong data-start=\"5141\" data-end=\"5156\"\u003eImplication\u003c\/strong\u003e: Trade may initially be driven by agricultural exports, but as a country industrializes, it may begin exporting manufactured goods.\u003c\/li\u003e\n\u003cli data-start=\"5289\" data-end=\"5435\"\u003e\n\u003cstrong data-start=\"5291\" data-end=\"5306\"\u003eLimitations\u003c\/strong\u003e: The model doesn't account for the role of the service sector or global factors like technology and international capital flows.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"5437\" data-end=\"5477\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"5442\" data-end=\"5477\"\u003ec. Development Models and Trade\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"5478\" data-end=\"6079\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"5478\" data-end=\"5762\"\u003e\n\u003cstrong data-start=\"5480\" data-end=\"5491\"\u003eConcept\u003c\/strong\u003e: Trade plays a crucial role in economic development. According to dependency theory, underdeveloped countries are often dependent on the export of raw materials and agricultural products, while developed countries control the high-value-added manufacturing and services.\u003c\/li\u003e\n\u003cli data-start=\"5763\" data-end=\"5915\"\u003e\n\u003cstrong data-start=\"5765\" data-end=\"5780\"\u003eImplication\u003c\/strong\u003e: There is an unequal distribution of the benefits of trade, with more advanced countries capturing the majority of the economic value.\u003c\/li\u003e\n\u003cli data-start=\"5916\" data-end=\"6079\"\u003e\n\u003cstrong data-start=\"5918\" data-end=\"5933\"\u003eLimitations\u003c\/strong\u003e: Dependency theory has been criticized for being overly deterministic and not considering the dynamic role of emerging economies in global trade.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch3 data-start=\"6081\" data-end=\"6117\" style=\"text-align: center;\"\u003e4. \u003cstrong data-start=\"6088\" data-end=\"6117\"\u003eMethods of Trade Analysis\u003c\/strong\u003e\n\u003c\/h3\u003e\n\u003cp data-start=\"6118\" data-end=\"6208\" style=\"text-align: left;\"\u003eVarious methods are used to analyze and predict trade patterns and the impact of policies.\u003c\/p\u003e\n\u003ch4 data-start=\"6210\" data-end=\"6265\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"6215\" data-end=\"6265\"\u003ea. Computable General Equilibrium (CGE) Models\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"6266\" data-end=\"6720\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"6266\" data-end=\"6560\"\u003e\n\u003cstrong data-start=\"6268\" data-end=\"6279\"\u003eConcept\u003c\/strong\u003e: CGE models are widely used for policy analysis. These models simulate the entire economy and how different sectors are interrelated. They use mathematical equations to describe economic relationships and predict the effects of policy changes, such as tariffs or trade agreements.\u003c\/li\u003e\n\u003cli data-start=\"6561\" data-end=\"6720\"\u003e\n\u003cstrong data-start=\"6563\" data-end=\"6578\"\u003eApplication\u003c\/strong\u003e: These models can evaluate the impact of trade liberalization, environmental policies, or fiscal changes on trade flows and economic welfare.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"6722\" data-end=\"6760\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"6727\" data-end=\"6760\"\u003eb. Partial Equilibrium Models\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"6761\" data-end=\"7122\" style=\"text-align: left;\"\u003e\n\u003cli data-start=\"6761\" data-end=\"6972\"\u003e\n\u003cstrong data-start=\"6763\" data-end=\"6774\"\u003eConcept\u003c\/strong\u003e: Unlike CGE models, partial equilibrium models focus on specific markets (e.g., the market for a single good) and analyze the effect of changes within that market, holding everything else constant.\u003c\/li\u003e\n\u003cli data-start=\"6973\" data-end=\"7122\"\u003e\n\u003cstrong data-start=\"6975\" data-end=\"6990\"\u003eApplication\u003c\/strong\u003e: These models are useful for analyzing the effect of specific policies like tariffs, quotas, or subsidies on individual industries.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ch4 data-start=\"7124\" data-end=\"7153\" style=\"text-align: center;\"\u003e\u003cstrong data-start=\"7129\" data-end=\"7153\"\u003ec. Empirical Methods\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cul data-start=\"7154\" data-end=\"7537\"\u003e\n\u003cli data-start=\"7154\" data-end=\"7386\" style=\"text-align: left;\"\u003e\n\u003cstrong data-start=\"7156\" data-end=\"7167\"\u003eConcept\u003c\/strong\u003e: Empirical methods use real-world data to test trade theories and assess the effects of trade policies. Techniques include regression analysis, time-series analysis, and the use of trade databases to model trade flows.\u003c\/li\u003e\n\u003cli data-start=\"7387\" data-end=\"7537\" style=\"text-align: left;\"\u003e\n\u003cstrong data-start=\"7389\" data-end=\"7404\"\u003eApplication\u003c\/strong\u003e: Empirical methods are widely used in the study of international trade agreements, tariffs, and the effects of trade liberalization.\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"Richard Caves","offers":[{"title":"Default Title","offer_id":45970740641930,"sku":"","price":300.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Trade_and_Economic_Structure_Models_and_Methods_By_Richard_Caves.jpg?v=1739347001"},{"product_id":"sonaram-chutia-the-doyen-and-torch-bearer-of-downtrodden-classes-of-assam","title":"Sonaram Chutia","description":"","brand":"Dr. Bijoy Krishna Pachani","offers":[{"title":"Default Title","offer_id":46020457922698,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Sonaram_Chutia_The_Doyen_And_Torch-bearer_of_Downtrodden_Classes_Of_Assam_By_Dr._Bijoy_Krishna_Pachani.jpg?v=1740389101"},{"product_id":"social-and-economic-institutions-in-ancient-india","title":"Social and Economic Institutions in Ancient India","description":"\u003cp style=\"text-align: left;\"\u003eThis book throws a multi-coloured light on the social, economic organizations and institutions of the ancient India from the earliest times to the 12\" century AD.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe initial section of this book explores Ancient Indian social structures, focusing on families and their diverse forms; Varna, Jati, the Ashrama system, the concept of Purushartha, and the Dasa system prevalent in Ancient India. The book also aims to explain the various samskaras like Garbhadhanam, Pumsavanam, Chudakavanam, Upanayanam, Samavartana and Vivaha. It also deals with the Ancient Indian education system and the position of women through the Ages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe later part of the book is based on the economic institutions of the ancient Indian and deals with the economic life and activities of the people of the Indus Saraswati Valley civilization and Vedic age; Varta, which signifies the various types of livelihood followed by the early Indians. This book deals with Agriculture and animal husbandry; Trade and commerce; Land ownership, Land revenue and Taxation, and the financial institutions like the barter system, moneylending and the banking system followed by the ancient Indian people.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book has been written keeping in mind the graduate and postgraduate students of history, UGC-NET, and civil service examinations. We hope that this book would be useful for the common readers as well.\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;\"\u003eProf. D.C.Choubey (Dharmchand Choubey) completed his school education at Queens Inter College and pursued higher education at Banaras Hindu University in Varanasi. His research, titled \"Indian Images of China: A Sino-Indian Historical Contact between the 18th and 20th Centuries,\" was conducted at Rajasthan University. Jaipur, under the guidance of Professor Vibha Upadhyaya. He is currently working as the Professor and Head of the Department of Brihattar Bharat and Area Studies at the Indira Gandhi National Center for the Arts in New Delhi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe has authored several books, including 'Bharatiya Sanskriti ki Muul Pravritiya aur Dharayen', 'China through Indian Eyes' 'Bharat Cheen: Kitane Paas Kitane Duur', 'San Sattavan ki Shaurya Gaatha', and 'Itihas ke Siddhant Evam Itihaskaar. His research papers have been published in prominent national journals such as Nagari Pracharini Patrika, Jigyasa, Sanskritik Pravah, Itihas Darpan, Itihas Diwakar, and Kalakalpa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn expert on the dissemination of Indian culture across Asia and its unique characteristics and legacy, he has participated as a session speaker and subject expert in numerous national and international seminars. Additionally, he served as the scriptwriter and was in charge of the art gallery titled 'India: The Mother of Democracy' in the new Parliament of India.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI must state at the outset that this work is not intended for specialists or experts. Instead, it is a modest attempt to provide a brief outline of the Social and Economic Institutions in Ancient India. Given the abundance of over two hundred existing titles available to students on this topic, it may seem unnecessary to introduce another one. Many of these works, authored by individuals, groups of historians, and institutions, are based on sound historical research. However, not all aspects of \"Social and Economic Institutions in Ancient India\" are covered comprehensively in a single volume. This book aims to fill that gap.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWritten for English-medium students pursuing M.A. degrees in History and Sociology, as well as B.A. Honors in History, this book compiles material from various original studies, including \"History of Dharmshastra\" by P.V. Kane, \"Hindu Social Organization\" by P.H. Prabhu, \"The Economic History of Ancient India\" by S.K. Das, and \"Trade and Commerce in Ancient India\" by Balram Srivastava. Under the title \"Social and Economic Institutions in Ancient India,\" this book explores a range of topics. These include the ancient Indian family system, varna and jati systems, Varnashrama Dharma, samskaras, ashramas, purusharthas, the institution of marriage, the education system and centers of education, and the position of women. Additionally, it covers ancient Indian village administration, agriculture, industry and labor, the guild system, land ownership, revenue and various taxes, trade and commerce, banking, and money lending, among others.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI sincerely hope this book will be a valuable resource for B.A. and M.A. students of History.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI would like to express my deepest gratitude to Dr. Ajay Kumar Mishra, Mrs. Vinamra Sharma, Ms. Anushka Kaushik, Mr. Mahesh Krishnan, Ms. Khushi Gupta and Mr. Mohit Kumar for their invaluable cooperation and support in writing this book. I am also immensely grateful to Mr. Suman Pathak and Research India Press for their commitment and assistance in publishing this book.\u003c\/p\u003e","brand":"Dharamchand Choubey","offers":[{"title":"Default Title","offer_id":46281982017674,"sku":"","price":2000.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Social_and_Economic_Institutions_in_Ancient_India_By_Dharamchand_Choubey.png?v=1746529574"},{"product_id":"india-yesterday-and-today-a-festscrift-for-padmabhooshan-professor-alappat-sreedhara-menon","title":"India : Yesterday and Today (A Festscrift For Padmabhooshan Professor Alappat Sreedhara Menon) (2009)","description":"\u003cp\u003eSynopsis\u003c\/p\u003e\n\u003cp\u003eAlappat Sreedhara Menon, Born 1925, recipient of the Padma Bhushan, academician and historian from Kerala, India; contributed articles.  Title:    \u003c\/p\u003e\n\u003cp\u003e Pt. 1. About Prof. A. 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